The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.
Pe línea profétika aikuaaukáva che “Josías róga” ramo oñepyrũ yma Israél ñemboyke rehe, ha’ekuéra omboykévo Tupãme irreirãramo áño 1097 a.C. Pe mbohapy mburuvicha guasu peteĩha (Saúl, David ha Salomón) ojehechauka ojeporavógui oisãmbyhy hag̃ua irundy pa áño pukukue, 1097 a.C. guive 977 a.C. peve. Salomón omano rire, Jeroboam ñemboyke ha umi diez trívu yvate gotyogua omohu’ã pe línea umi mbohapy mburuvicha guasu peteĩha rehegua, ha oñepyrũ peteĩ línea mburuvicha guasukuéra rehegua mokõive pe reino yvate gotyo ha pe reino ñemby gotyope.
The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 536 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.
Umi mbohapy peteĩha ha’e heta añetegua ta’anga, ha katu peteĩva umi añetegua rueda-gui ha’ekuéra oñembojoajuha hína umi mbohapy mburuvicha guasu paha Judá-pegua ndive—Joacim, Jeconías ha Sedequías—ha umíva katu ohechauka Ciro, Darío ha Artajerjes. Ciro, Darío ha Artajerjes katu ohechauka jey umi mbohapy he’ipyre omoñepyrũva 536 a.C. guive 457 a.C. peve; ha umíva katu ohechauka Apocalipsis catorce-pegua umi mbohapy ánhelpe oguahẽva 1798-pe, 19 jasyrundy 1844-pe ha 22 jasypa 1844-pe, peteĩteĩ. Umi mbohapy ánhel Apocalipsis catorce-pegua oguahẽ hague rembiasakue oñembopyahu jey pe letra peve umi cien cuarenta y cuatro mil sellado ára jave, upéicha ojekuaaukávo pe línea profética oñepyrũva Saúl oñeunhívo mburuvicha guasúrõ oguahẽha ijapýrape pe iglesia triunfante oñeunhívo pe arapokõindy rógape hi’aguĩvape. Pe línea oike avei mburuvicha guasu Josías rueda, oguahẽ jeyva Jeroboam pu’aka Betel ha Dan-pe 977 a.C.-pe.
Twenty-two
Mokõipa mokõi
Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.
Jeroboam oguereko mokõi ha mokõi rembiasy, ha’e oisãmbyhy haguére mokõi ha mokõi ary pukukue, upévare ombojoaju iñe’ẽmombe’u pe tembiasakue rehe oñeteĩva mokõi ha mokõi rehe, ha’éva peteĩ techaukaha Tupãrekogua oñembojoajúva yvypórarekóndi, ojehechauka hag̃uáicha Daniel marah jehecharãme ára mokõi ha mokõiha-pe, ha papapy mokõisa su ha mokõi ha mokõi rehe, upéva apytépe papapy mokõi ha mokõi ha’e peteĩ décima.
And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.
Ha umi ára Jeroboam oisãmbyhy hague vaekue mokõipa mokõi ary; ha’e upéi oke ituvakuéra ndive, ha ita’ýra Nadab oisãmbyhy hendaguépe. 1 Reyes 14:20.
The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).
Pe “at-One-Ment”, ohechaukáva divinidad ha yvypóra rekove joaju, ha’e Cristo rembiapo oñepyrũva’ekue 22 jasypa, térã jasy paha (Gregoriano); pa ary mokõi pa mokõi joja mokõi sa ha mokõi pa. Jeroboam omoñepyrũ altar gua’u mokõivéva Betel ha Dan-pe, ha upévare ha’e peteĩ símbolo pe adoración japuva’ekue arapokõindýpe guarã, ojoajúva iglesia ndive (Betel: he’iséva iglesia) ha Estado ndive (Dan: he’iséva juicio).
Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.
Upéi Jeroboam omopuʼã Siquém yvyty Efraínpe, ha oiko upépe; ha osẽ upégui, ha omopuʼã Penuel. Ha Jeroboam heʼi ipyʼapýpe: Koʼág̃a pe rréino ojevýta David róga gotyo: ko tetãygua ojupi hag̃ua oikuaveʼẽ hag̃ua sakrifísio Ñandejára rógape Jerusalénpe, upéicharõ ko tetãygua pyʼa ojevýta jey ijára gotyo, Rehoboam Judá ruvicha guasu gotyo, ha che jukáta, ha ojevýta jey Rehoboam Judá ruvicha guasu gotyo. Upémarõ mburuvicha guasu oñemoñeʼẽ rire, ojapo mokõi vakaraʼy óroguigua, ha heʼi chupekuéra: Hetaeterei peẽme g̃uarã pejupi hag̃ua Jerusalénpe; péina ápe ndekuéra Tupã, Israel, nde rerúvaʼekue Egipto retãgui. Ha peteĩme omoĩ Betelpe, ha ambuéva omoĩ Danpe. Ha ko mbaʼe oiko angáiramo; pe tetãygua ningo oho oñesũ hag̃ua peteĩ renondépe, pe Dan peve. Ha ojapo peteĩ óga yvypóra omombaʼeguasuhápe yvyty ári, ha omoĩ paʼikuéra tetãygua imboriahuvévagui, ndahaʼéiva Leví raʼykuéra. Ha Jeroboam omoheñói arete poapyha jasype, jasýpe ára pahapy porundyha, Judápe ojejapóva areteichaite, ha oikuaveʼẽ pe altar ári. Péicha ojapo Betelpe, oikuaveʼẽvo sakrifísio umi vakaraʼy ojapóvape; ha omoĩ Betelpe umi paʼi yvyty ári gua omombaʼeguasuhápe guápe, haʼe ojapóva. Upéicha oikuaveʼẽ altar ojapóvare Betelpe poapyha jasýpe, pe ára pahapy porundyhápe, upe jasýpe haʼe voi ipyʼágui omoheñóivaʼekue; ha omoheñói peteĩ arete Israel raʼykuérape g̃uarã; ha ojupi altar ári, ha ohapy insiénso. 1 Reyes 12:25–33.
In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.
Umi diez tribu yvategua ñepyrũmby rembiasápe, oĩkuri peteĩ jevypa'ỹ ojeguerohory va'ekue Israel omboykévo Tupãme mburuvicha guasu ramo, ha avei Aarón jevypa'ỹ rupive ha pe vaka ra'anga óroguáva rupive. Aarón jevypa'ỹ oikókuri yma guare Israel ñepyrũmby rembiasápe, ha Jeroboam mba'éva katu umi diez tribu yvategua ñepyrũmby rembiasápe. “Tysýi ári tysýi” Aarón, pa'i guasu ramo, orrepresenta pe iglesia-pe, ha Jeroboam, mburuvicha guasu ramo, orrepresenta pe Estado-pe. Ko'ã mokõi jevypa'ỹ ñepyrũmbygua ha'e peteĩ tysýi oguerekóva ipype Israel retãyguakuéra ñepyrũmby jevypa'ỹ ohechaukáva ha'ekuéra oipotaha peteĩ mburuvicha guasu yvypóra hag̃ua.
490
490
There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.
Oĩ mbohapy pehẽngue irundy sua noventa ary rehegua tembiasakue marangatúpe, oñerrepresentáva Ezequiel arandukápe, ha peteĩ ojehupyty mburuvichakuéra rehe, ambue tava marangatu rehe, ha ambue ehérsito rehe. Umi mbohapy pehẽngue ojoja Aarón rembiapo vai rehegua ndive (tava marangatu), Saúl rehegua ndive (ehérsito) ha Jeroboam rehegua ndive (mburuvicha guasu). Umi mbohapy techaukaha proféta, pa’i ha mburuvicha guasu apytégui, mburuvicha guasu Saúl ha’e pe ojehechakuaáva oñeprofetaha ramo, ha Aarón ha’e va’ekue pa’i, ha Jeroboam ha’e va’ekue mburuvicha guasu.
And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.
Ha oiko, opa umi oikuaáva’ekue chupe yma guive ohechávo, péina ha’e omarandu hag̃ua marandu hag̃ua umi maranduhára apytépe, upévo umi tavaygua he’i ojuehe: “Mba’épa kóva ojehuva’ekue Quis ra’ýpe? ¿Saúl avei piko oĩ umi maranduhára apytépe?” Ha peteĩ upe tenda pegua ombohovái ha he’i: “¿Mávapa hína itúva kuéra?” Upévare upéva oiko hag̃ua peteĩ ñe’ẽnga: “¿Saúl avei piko oĩ umi maranduhára apytépe?” 1 Samuel 10:11, 12.
The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.
Pe iglésia triunfánte oĩ peteĩ proféta mbohapypa ary oguerekóva, peteĩ pa’i mbohapypa ary oguerekóva ha peteĩ mburuvicha guasu mbohapypa ary oguerekóva, ojehechaukáva Ezequiel rupive, oñepyrũva’ekue mbohapypa áñope, José rupive, oñepyrũva’ekue hembiapo mbohapypa áñope, ha mburuvicha guasu David rupive, oñepyrũva’ekue ogoverna mbohapypa ary oguerekóvo. Pe iglésia triunfánte ojehechauka Ezequiel kuatiañe’ẽ pahápe umi poapy kapítulope templo ramo omyenyhẽva yvy tuichakue, ha pe iglésia triunfánte ha’e Filadelfia, pe tupao poapýva umi pokõigui.
The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”
Pe línea profética Josías rehe oñepyrũva’ekue 977 a.C.-pe opa pe léi dominical oúmavape. Pe mopotĩ ha pe ñemboty peteĩ ciento cuarenta y cuatro mil rehegua, oñepyrũva’ekue 31 de diciembre de 2023-pe, oñepyrũ kuri ára Miguel oguejy jave omoingove jey hag̃ua Mokõi Testígo Apocalipsis capítulo once-peguápe. 2023 og̃uahẽ mokõi pa ary rire 11 de septiembre de 2001-gui, péichaite avei umi Alien and Sedition Acts de 1798 og̃uahẽ mokõi pa ary rire pe Declaración de Independencia ary 1776-peguáre. Jeroboam oisãmbyhy mokõi pa ary, ha upéva oñepyrũ 977 a.C.-pe, ára oñemoĩvo’ekue tenonderã Josías profesía. Upe jave, pe proféta naiñe’ẽrendúiva 1 Reyes capítulo trece-peguáva, ombohovái Jeroboam apostasía, péichaite Moisés ombohovái Aarón apostasía ha Samuel ombohovái pe aty oipota vaʼekue peteĩ mburuvicha guasu. Umi ñembohovái umi apostasía ypykue rehe, ojehechaukáva pe proféta naiñe’ẽrendúiva, Moisés ha Samuel marandu rupive, orrepresenta pe sapukái hatã pe ánhel mbohapyha rehegua pe léi dominical-pe. Upéva hína pe marandu ñemomarandu ogueraháva pe techaukaha, ha upéva ojehechauka Jeroboam rembiasápe Josías rehegua ñeʼẽmondoha ndive peteĩ “techaukaha” oñondive.
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
Ha, péina, oú peteĩ kuimbaʼe Tupã rehegua Judágui, Ñandejára ñeʼẽ rupive, og̃uahẽ hag̃ua Betelpe; ha Jeroboam oĩva altar ykére ohapy hag̃ua insiénso. Ha haʼe osapukái altar rehe, Ñandejára ñeʼẽ rupi, ha heʼi: Nde, altar, altar, péicha heʼi Ñandejára; péina, peteĩ mitãkuimbaʼe oikóta David róga peguarã, Josías héra vaʼerã; ha nde ári haʼe oikuaveʼẽta umi paʼi yvategua renda pegua, umi ohapýva insiénso nde ári, ha yvypóra kanguekue ojehapýta nde ári. Ha upe áraite omeʼẽ peteĩ techaukaha, heʼívo: Kóva hína pe techaukaha Ñandejára heʼi vaʼekue; péina, pe altar ojekuaíta mokõime, ha pe tanimbu hiʼári oĩva oñehẽmbáta. Ha ojehu, mburuvicha guasu Jeroboam ohendúvo pe Tupã rehegua kuimbaʼe ñeʼẽ, pe osapukái vaʼekue altar rehe Betelpe, haʼe omyasãi ipo altar guive, heʼívo: Pejapyhy chupe. Ha ipo, omyasãi vaʼekue hese, ikã ypiru, ha ndaikatúi oguerujevyjey hendápe.
The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.
Pe altár avei oñembyai, ha tanimbu osyry pe altárgui, he’iháicha pe techaukaha ome’ẽ va’ekue Tupã kuimba’e Ñandejára ñe’ẽ rupive. Upéi mburuvicha guasu he’i Tupã kuimba’épe: Ejerure ko’ág̃a Ñandejára nde Jára rovake, ha eñembo’e cherehe, che po hag̃ua jey chéve. Ha Tupã kuimba’e ojerure asy Ñandejárape, ha mburuvicha guasu po oñemyatyrõ jey chupe, ha oiko jey yma guaréicha. Ha mburuvicha guasu he’i Tupã kuimba’épe: Eju che rógape che ndive, eñembopy’aguapy, ha ame’ẽta ndéve peteĩ tembiapo repykue. Ha Tupã kuimba’e he’i mburuvicha guasúpe: Reme’ẽramo jepe chéve nde róga mbyte, ndahamo’ãi ne ndive, ha nda’u mo’ãi mbuja ni ndaisýi mo’ãi y ko tendápe; Ñandejára ñe’ẽ rupive péicha niko oñemandáva’ekue chéve, he’ívo: Ani re’u mbuja, ani re’u y, ha ani rejevýi pe tape rehe reju hague rupi. Upéicha oho ambue tape rupi, ha ndajevýi pe tape ou hague rupi Betélpe. 1 Reyes 13:1–10.
The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.
Maranduhára ndaipotái okaru Jeroboam ndive, jepe oñemeʼẽ chupe “nde róga mbytépe”, ojojaha Herodes ñeʼẽmeʼẽ Salomé-pe omeʼẽtaha chupe mbovymi ipoguýpe guive, pe mbyte irréinogui.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.
Ha upe rire peteĩ ára oñemohenda porãva, Herodes, i’arete ára, ojapo karu guasu hembiguái kuérape g̃uarã, mburuvicha guasukuérape, ha umi iporavopyre Galiléagua-pe g̃uarã; ha Herodías rajy oike rire, ha ojeroky, ha ombovy’a Heródespe ha umi oguapýva hendive, pe mburuvicha he’i pe kuñataĩme: Ejerure chéve reikose hag̃uáicha, ha ame’ẽta ndéve. Ha oñe’ẽ hatã chupe: Oimeraẽ mba’e rejeruréva chéve, ame’ẽta ndéve, che rréino mbyte peve. Ha osẽvo, he’i isýpe: Mba’épa ajeruréta? Ha ha’e he’i: Juan el Bautista akã. Marcos 6:21–24.
Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.
Herodes ñe’ẽme’ẽ ombojávo mbyte ikuarahy’ỹre oiko va’ekue hi’ára guasu jave. Herodes ha’e peteĩ símbolo Romagua rehegua, ha pe diez mburuvicha guasu Apocalipsis capítulo diecisiete-pe oñemombe’úva ojehechauka pe Roma oñemboja’o haguéicha diez-háicha Daniel capítulo siete-pe, ha pe diez py apýpe capítulo mokõihápe. Hi’ára guasu oñemomandu’a upe ára pe sexto reino oñemyengovia jave pe séptimo reino rehe pe léi domingo-pe, ha ko sentido-pe, ha’e Naciones Unidas aramboty pe séptimo reino ramo profecía bíblica-pe. Pe léi domingo oguahẽmbotávape, pe diez mburuvicha guasu, Jeroboam diez trívu yvate gotyogua rupive oñerrepresentáva, oñemoĩ peteĩ ñe’ẽme ome’ẽ hag̃ua irreino pe mymba-pe peteĩ aravo pukukue rehe Apocalipsis “diecisiete”-pe.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Ñandejára omoĩ hína ikorasõme kuérape ojapo hag̃ua hembipota, oĩ hag̃ua peteĩ ñe'ẽme, ha ome'ẽ hag̃ua irreíno pe mbói guasúpe, peve Ñandejára ñe'ẽnguéra oñekumpli. Apocalipsis 17:17.
Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.
Ñañepyrũ mboyve Ezequiel marandu porã mbohapyha irundyha rehegua, jahechakuaa hag̃ua umi “paapyry” jey Ezequiel omombeʼu hag̃uáicha peteĩ ára. Umi paapyry techaukaha oñembojaʼo hag̃ua yvóra ha Tupã tavayguakuéra apytépe. Yvóra, Egipto ojehechaukáva rupive, oñemoĩ peteĩ ára rehe seis jey, ha Tiro oñeñeʼẽ hese peteĩ jey, ha umi ambue seis jey Jerusalén haʼe pe mbaʼe oñeñeʼẽha hese. Ko kuatiañeʼẽ oñepyrũ 592 ary Cristo mboyvepe, ha upéva haʼe pe treinta ary pe ciclo Jubileo paapýha pakõiha guive; ha Ezequiel irundypa capítulo peteĩha versíkulo ohechauka 22 jasypa 573 ary Cristo mboyveha pe ciclo paha. Pe ciclo Jubileo ohechauka pe sellado ára umi cien cuarenta y cuatro mil rehegua, 9/11 guive pe ley dominical pyaʼe oútavape peve, ha upéva katu ojehechauka jey peteĩ fractalpe upe tembiasakue voi rehegua 31 jasypakõi 2023 guive pe ley dominical pyaʼe oútavape peve. Mokõivéva periodo oñemohaʼanga raʼe 11 jasypoapy 1840 guive 22 jasypa 1844 peve.
On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.
11 jasypakõi 1840-pe, ndaha’éi peteĩ tekove rei, síno Jesucristo voi oguejy pe ánhel mbarete oĩva Apocalipsis 10-pe ramo, oguerúva peteĩ aranduka michĩva Tupã retayguakuéra oipysova’erã ha ho’úva’erã. Pe ánhel peteĩcha upe rire oguejy jey 9/11-pe omarka hag̃ua pe ñepyrũrã pe sellado ára rehegua. Pe ánhel peteĩcha oguejy 31 jasypakõindy 2023-pe omoingove jey hag̃ua mokõi testígope, oñejukava’ekue pe tape mbytére upe táva guasu Sodoma ha Egipto peguápe, upépe avei Ñandejára ojekurusifika hague. Upe jeguejy omarka pe pahaite pe sellado ára rehegua. Pe período fractal ohasávape 31 jasypakõindy 2023 guive pe léi domingo peve, Ezequiel pa’i oñeme’ẽ chupe peteĩ visión pe témplo yvágape guare rehegua. Upe jave ha’e opyta okirirĩ hag̃ua, ha oñe’ẽnte Tupã omanda jave chupe ojapo hag̃ua upéicha. Ijapyra opyta upéicha pe léi domingo oúta hag̃uáicha peve, oñerrepresentáva Jerusalén ñehundi rupive.
As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.
Juan reheháicha, Ezequielpe oñeme'ẽ pe tembiapoukapy oike hag̃ua pe kuatiañe'ẽ oguerekóva upe ánhel oguejýva pópe Apocalipsis 10-pe, ha avei oñembo'e chupe ho'u hag̃ua upe kuatiañe'ẽ ñembyasy, jahe'o ha mba'evai rehegua.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Ezekiel 2:8–10.
Ha nde, yvypóra ra’y, ehendu pe ha’éva ndéve; ani nde py’a guasu pe óga py’a guasuháicha: eipe’a nde juru, ha’u pe ame’ẽva ndéve. Ha ama’ẽ jave, péina peteĩ po oñemondo che rendápe; ha, péina, ipype oĩ peteĩ kuatiañe’ẽ apyka; ha omyasãi upéva che renondépe; ha ojehai ipype ha hi’ári; ha ipype ojehai ñembyasýi, jahe’o, ha mba’e vai. Ezequiel 2:8–10.
The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.
Pe marandu ojehechauka peteĩ marandu mbohapýicha, ha upéicha ohechauka hag̃ua pe marandu umi mbohapy ánhel rehegua Apocalipsis catorce-pe. Upévare, pe kokuépe omoĩ hag̃ua pe marandu pe ánhel mbohapyha rehegua ha’e upe omokunu’ũva umi oĩvape Jerusalén ryepýpe, umi hasẽ ha ñembyasy reheve ojahe’óva tupao rembiapo angaipa ha yvy rembiapo angaipa rehe, ojehechaukaháicha Ezequiel kapítulo nueve-pe ha Apocalipsis kapítulo siete-pe.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Ha pe Israel Jára opuʼã kuri pe querubín ári oĩhaguégui pe óga rokẽme. Ha ohenói pe kuimbaʼe ao línope oñemonde vaʼekuépe, oguerekóvape ijykére pe haiha ryru; ha Ñandejára heʼi chupe: Ehasa pe táva mbytépe, Jerusalén mbytépe, ha emoĩ peteĩ techaukaha umi kuimbaʼe renondépe opyta hag̃uáicha umi osuspirávape ha osapukáivape opa umi mbaʼe jeguaru ojapóva hikuái ipype rehe. Ezequiel 9:3, 4.
Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.
Umi oguerohory vaʼekuépe pe sello ojaheʼa asy hikuái pe tupao angaipa rehe ha pe tetã angaipa rehe, ha Ezequiel remimombeʼu oñembyapy pe Jerusalén ha Egipto rembiasakue ári, taʼãnga ramo pe tupao ha pe mundo rehegua.
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …
“Pe levadúra marangatu rehegua ndopytapaiteíri ipokatu hag̃uáicha. Upe ára, pe iglesia oĩ jave tuichavéva pe peligro ha pe ñembyasýpe, pe aty michĩva oĩva tesapépe osuspitáta ha osapukáita umi mbaʼe jeguarúva ojejapóva pe yvýpe rehe. Ha katu, iñespecialvévape, iñemboʼe kuéra ojupíta pe iglesia rehehápe, ipypegua kuéra ojapo rupi ko yvy arigua reko hag̃uáicha. …
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.
“Pe tembiapoukapy he’i: ‘Pehasa táva mbytépe, pehasa Jerusalén mbytépe, ha pemoĩ peteĩ techaukaha umi kuimba’e renondépe, umi opy’apy ha osapukáiva opa umi mba’e jeguaru ojepóva ipype rehe.’ Ko’ã opy’apy ha osapukáiva oikuaa uka kuri pe tekove ñe’ẽ; omongy’a’ỹ hag̃ua oporomoñe’ẽ, oporomongeta ha ojerure asy. Oĩ va’ekue, omongarai’ỹva Ñandejárape, oñembyasy ha omomirĩ ikorasõ Henondépe. Ha Ñandejára glorya ojei Israel-gui; jepe heta tapicha osegi gueteri pe religión reko hag̃ua, Ipokatu ha Ijeguerekopy ndaipóri kuri.” Testimonies, volumen 5, 209, 210.
In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.
Tetãygua Jeremías ñe'ẽrasy ryepýpe, py'aro ha mba'asy ohechauka hag̃ua Apocalipsis irundy pa ápe umi mbohapy ánhelpe, umi ñe'ẽrasy ha py'aro ha'e hína pe peteĩha ha mokõiha ánhel; ha pe mbohapyha ha'e pe mba'asy marandu, peteĩ techaukaha yvytu kuarahyresẽgua rehegua, ojejoko hag̃uáicha umi irundy ánhel ojokóva Apocalipsis siete-pe.
Egypt
Egipto
In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.
Ezequiel kuatiañe'ẽme oĩ pa'ũme mbohapyha ára oñemombe'úva. Umi ára Egipto rehegua aty pegua peteĩha ha'e Ezequiel 29:1, ha upéva orrepresenta ary 587 Cristo mboyve.
In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.
Áño paha, jasy paha, ha upe jasýpe pa mokõipa ára, Ñandejára ñe'ẽ ou chéve, he'ívo: Yvypóra ra'y, emoĩ nde rova Faraón, Egipto ruvicha guasu rovái, ha eprofetisa hese, ha opaite Egipto rehe: Eñe'ẽ ha ere: Péicha he'i Ñandejára Tupã: Péina ápe, che nderovái, Faraón, Egipto ruvicha guasu, nde mbói guasu rembo'éva nde ysyrykuéra mbytépe, nde ere vaekue: “Che ysyry che mba'e tee, ha che voi ajapo che jupe guarã.” Ezequiel 29:1–3.
587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.
587 a.C. ha’e hína pe áño ñemongoráha rehegua, oñepyrũ vaʼekue peteĩ áño ha mbyte mboyve Jerusalén ñehundipa mboyve. Upe jave Ezequiel omombeʼu Tupã ombotapykuekotaha Egipto, ha upe ñembotapykueko ohechaukataha Tupã retãyguápe iñakãhatãha ojerovia haguére dragón Egipto rehe. Pe kapítulo paha rupi ojejapo peteĩ ñeʼẽmeʼẽha Egipto oñemeʼẽtaha Babilóniape, upéicha ojekuaaukávo arakaʼe pe paʼũ mburuvichakuéra omeʼẽ Biblia profecía pehẽngue porundyha guive pe mokõiha porundyha peve iñemurãme pe pokõiha mburuvicharenda Babilonia pyahúpe — pe poapýha mburuvicharenda oúva umi pokõigui. Upe profesía oñekumpli vaʼekue “diecisiete” áño rire, 571 a.C.-pe, ojehechauka háicha pe kapítulo paha gotyo. Upévare, pe kapítulo 29 oguereko peteĩha ha ipahaite arangeʼe rehegua ñeʼẽjoaju Egipto ndive.
And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.
Ha oiko umi mba'e, pe ary mokõipa porundyhape, jasy peteĩhape, pe jasy ára peteĩhape, ou chéve Ñandejára ñe'ẽ, he'ívo: Yvypóra ra'y, Nabucodonosor, Babilonia ruvicha guasu, omba'apouka iñehérsito peteĩ tembiapo guasu Tiro rehe; opa akã opyta karape, ha opa ati'y ojepe'o; upéicharõ jepe, ndaikatúi oguereko hepy, ni iñehérsito, Tiro rehehápe, pe tembiapo ojapova'ekue hese. Upévare péicha he'i Ñandejára Jára: Péina ápe, ame'ẽta Egipto retã Nabucodonosor, Babilonia ruvicha guasúpe; ha'e ogueraháta hetakue, ogueraháta imba'e joapy, ha ojagarráta guasuete mba'e; ha upéva ha'éta hepy iñehérsitópe g̃uarã. Ame'ẽ chupe Egipto retã hembiapo rehehápe, pe omba'apohaguére hese, pórke che rehehápe ojapo hikuái, he'i Ñandejára Jára. Upe árape amoheñóita Israel róga ratĩ osẽ hag̃ua, ha ame'ẽta ndéve ne jurúpe jejuru hag̃ua ijapytepekuéra; ha oikuaáta hikuái che ha'eha Ñandejára. Ezequiel 29:17–21.
The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.
Ary veinteha áño, pe primer mes-pe, pe peteĩha árape, versículo diecisiete-pe, ohechauka pe paha ára umi trece fecha Ezequiel-pe; ha ha’e hína pe añoite umi fecha apytégui oguahẽva rire 22 de octubre de 573 a. C. Ohechauka pe ára oñeme’ẽháramo Egipto pe mburuvicha yvate gotyo guápe, Daniel 11:42–43-pe; ha avei pe punto umi diez mburuvicha ome’ẽháramo ikuéra sietehá reino pe octavohápe, ha’éva umi siete apytégui. Oñekumpli pe “róga Israelgua ratĩ” okakuaávo. Isaías-pe, Israel hoky pe ára yvytu kuarahyresẽ gotyogua reheve.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.
Omonguétava Jacob gui oikéva tohapykue haguã: Israel okakuaa ha okoty, ha omyenyhẽta yvy ape tuichakue hi’a reheve. Isaías 27:8.
When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.
Umi Ezequiel 29:17 oñekumpli, ha Egipto dragón oñeme’ẽ vove pe mbopa guasu papálpe pe arapokõindy-rapykuéri oñemboajévo pe léi domingo oúvape, pe ama pahaguéva oñeñohẽta opa’ỹre Israel ári. Upe ama oñepyrũ kuri 9/11-pe peteĩ ñehyvõmichĩicha, Cristo opytu’u haguéicha Hemimbo’e kuéra ári oguejy rire yvy ári, ojupi rire Itúvape hekovévo jevy rire.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Cristo ojapóvo ikatu hag̃uáicha ombohapy iñembo’eha yvytu rupive Espíritu Santo, ha ome’ẽvo chupekuéra ipy’aguapy, va’ekue peteĩ mbovymi yvu porãicha pe ama hetaitereíva mboyve oñeme’ẽ va’erãva Pentekostés ára.” Espíritu de Profecía, volúmen 3, 243.
Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.
Ezequiel ñemoingue Egipto ho’apa hag̃ua oñemomarandu ary 587 JC mboyve, pe ary ojejoko haguépe; ha “paapy porundy” ary rire pe ñemoingue oñekumpli. Ojekumpli pe ára ojehechaukávape pe papapy “paapy porundy” rupive, ha upéicha ohechauka pe tembiasakue kañymby Daniel 11, versíkulo 40-pe. Oñekumpli va’erã pe sellado ára pukukue pe cien cuarenta y cuatro mil rehegua, ojehechaukaháicha Ezequiel kapítulo 9-pe. Pe sellado ára pukukue, pe ama paha oñeñohẽ, peteĩha peteĩ ñemysãi ramo 9/11-pe ha upéi peteĩ ñeñohẽmbaitépe pe léi dominical-pe. Ojekumpli Isaías he’iháicha pe “yvytu kuarahyresẽgua ára”-pe, ha Islam ha’e pe yvytu kuarahyresẽgua, ha Islam ha’e pe mbohapyha “ai”. Pe marandu Ezequiel okaru va’erãkuri peteĩ marandu mbohapycha va’ekue, upévagui pe mbohapyha párte ha’e pe marandu ai rehegua.
Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."
Ezequiel trece marandu oguerekóva ára oñemombeʼu Jerusalén, Egipto ha Tiro rehegua ndive ojoajúvo. Opavave oñeʼẽ pe ñemoĩrehegua rehe, ojehechaukaháicha pe papapy “trece” rupive.
We will continue to consider the dating of Ezekiel in the next article.
Romoñe’ẽta pe artíkulo oúvape Ezequiel arange rehegua.