There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.
Oĩ ‘paapy mbohapy’ ñe’ẽmondo arange rehegua Ezequiel kuatiañe’ẽme; poteĩ ojepyso Jerusalén rehe, poteĩ Egipto rehe ha peteĩ Tiro rehe. Opaite umi ñe’ẽmondo oñemohenda ñemopu’ã ryepýpe, ha upéva pe papapy ‘paapy mbohapy’ ohechaukáva. Peteĩ ary rire Ezequiel rembireko omanóvo peteĩ apoplejía rupi, upéva ohechauka hag̃ua pe mbohapyha jejoko ñepyrũ, Ezequiel oñemanda hag̃ua oñe’ẽ hag̃ua Egipto rehe, omombe’úvo upéva opytataha ñehundipe irundy pa ary pukukue.
And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.
Ha che ajapo Egípto retã oñemonda hag̃ua umi tetã oñemondáva apytépe, ha iñambue táva-kuéra, umi táva oñehundíva apytépe, opytáta oñemonda cuarenta áño pukukue; ha amyasãi-ta umi Egipcio-kuérape umi tetãnguéra apytépe, ha amosarambi-ta chupekuéra umi tetã rupi. Upéicharõ jepe, péicha he’i Ñandejára Tupã: Cuarenta áño paha rire ambyaty jeýta umi Egipcio-kuérape umi tetãgui, moõpa oñemosarambi va’ekue; ha ambojevy jeýta Egípto jejopy vai, ha amoingo jeýta chupekuéra Pathros yvýpe, hóga yvyetépe; ha upépe oikóta peteĩ mburuvicha guasu’ỹva retãicha. Ezequiel 29:12–14.
The siege began in 588 BC, and a year later in 587 BC Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.
Pe ñemongora oñepyrũ 588 a.C.-pe, ha peteĩ ary rire, 587 a.C.-pe, Ezequiel oñemanda hag̃ua oñe’ẽ hag̃ua. Pe versíkulo “diecisiete”-pe, 571 a.C. ohechauka Egipto oñeme’ẽtaha Babilóniape umi tembiapo rehe ojejapóva’ekue rupi. Biblia cronologista-kuéra ohechauka 567 a.C. guive 527 a.C. peveha umi cuarenta ary ojehechaukáva umi versíkulo-pe; ha pe ñe’ẽmondo ypykuégui, pe juicio rehegua oñemombe’u va’ekue 587 a.C.-pe, peve pe versíkulo diecisiete ñe’ẽmondo 571 a.C.-pe, Ñandejára ome’ẽ hague Egipto Nabucodonosor pópe, jajuhu peteĩ “diecisiete ary” pukukue.
Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.
Nabucodonosor ehérsito omotenonde peteĩ ñorairõ puku ha hasýva Tíro rehe (pe jejoko pukukue ohupytyrõ guare 13 ary rupi, 586–573 a.C. rupi). Umi soldádo ombaʼapo pohýi eterei (opaite akã opyta karê ha opaite atiʼy ojehapi saʼiʼỹre mbaʼe pohýi guerahahápe), upéicharõ jepe ndojapói hag̃ua hikuái tembiapo repy tuicháva térã mbaʼe ojegueraha hag̃uáicha Tíro-gui voi. Ko tembiapo ndorekóiva ganánsia rupi, Tupã omoĩ ipyʼaguasúvo omeʼẽ hag̃ua Egipto Nabucodonosórpe tembiapo repyrãicha (“mbaʼapo repykue”) pe tembiapo ijehérsito ojapóvaʼekue Tíro rehe.
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.
Ha pepytápe peikóke upe ógape, pekaru ha pey’u umi mba’e ha’ekuéra ome’ẽva; pe omba’apóva niko ojehepyme’ẽ hag̃uáicha. Ani peguata óga guive ógape. Lucas 10:7.
Nebuchadnezzar therefore took Tyre first and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC, then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began 586 BC and went unto 573 BC. The number thirteen is associated with the United States.
Upévare Nabucodonosor oipe'a raẽ Tírope ha, pe mongorapyrépa mbohapy ary pukukue rire, oñeme'ẽ chupe Egipto. Oipe'a mboyve Tírope, oipe'a Jerusalénpe ary 586 a.C.-pe; upéi omohu'ã peteĩ ñemongorapy mbohapy ary pukukue Tíro rehe, ha upéi Egipto. Jerusalén oñeipe'a kuri ary 586 a.C.-pe, ha Tíro ñemongorapy oñepyrũ ary 586 a.C.-pe ha oguahẽ 573 a.C.-pe. Pe papapy mbohapyha rehegua oñembojoaju Tetã Joaju rehe.
Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.
Hermana White ñande momarandu Jerusalén, Ezequiel kuatiañe’ẽme, ohechauka hag̃ua pe iglesia Adventista del Séptimo Día Laodiceagua; ha Nabucodonosor, pe mburuvicha guasu yvate gotyogua, ohechauka pe pokatu papal ára pahápe. Pe ta’ãngamýi histórico capítulo mokõipa porundyporúpe, umi mondaha nde tavayguakuéragui, ohechaukáva Roma papal ára pahapeguápe, ogana mbohapy entidad pe capítulo-pe. Tenonderã ogueraha Jerusalén, upéi Tiro ha ipahápe Egipto.
Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.
Ñehundi oñepyrũ Tupã rógape, ha Protestantismo ratĩ Estados Unidos-pe ojejopy raẽ pe léi domingo mboyve. Pe ratĩ Protestantismo apóstata rehegua Estados Unidos-pe oike pype pe iglesia Adventista del Séptimo Día laodicense, ohechaukáva umi tavaygua “ymaguare” pacto rehegua, ojejahéiva ykére oiko haguéicha Israel yma guarépe áño 34-pe ha umi protestántepe 1844-pe. Pe ojejaha ykére hag̃ua umi tavaygua ymaguare pacto rehegua Tupã mba’éva 34-pe ha 1844-pe mokõivéva ojehechauka pe tembiasakue profético-pe, pe profesía mokõi sua cien ary rehegua Daniel 8:14-pe. Ñehundi oñepyrũ Tupã rógape, ha pe ratĩ Protestantismo rehegua oñehusga raẽ pe ratĩ Republicanismo rehegua mboyve.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Og̃uahẽma niko ára oñepyrũ hag̃ua pe huísio Ñandejára róga guive; ha ñande rehe añepyrũ ramo raẽ, mbaʼéichapa opa vaʼerã umi ndojehecháiva Ñandejára evangelio rehe? 1 Pedro 4:17.
The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.
Ñe’ẽrã peteĩha Egipto jehusgaha rehegua ojejuhu kapítulo mokoĩpa porundy peteĩha versíkulope, ha arange pahápe oñemombeʼúva Egipto rehe Ezekiel rupive oĩ versíkulo “papoapy” pe mismo kapítulope. Pe kapítulo ohechauka Roma koʼág̃agua raẽ ogana hag̃ua protestantismo ratĩre ha upéi Tiro rehe, upéva orrepresentáva republicanismo ratĩ ojejahéiva pe léi domingo og̃uahẽmbotápe. Tiro (Tetã peteĩ reko Amerikagua) oñemano hag̃ua Nabucodonosor pópe pe léi domingo jave, Egipto avei oñemeʼẽ ipópe. Upérõ oñemyatyrõ pe herida omano hag̃uáicha papado rehegua. Ndahaʼéi añónte pe herida omano hag̃uáicha papado rehegua oñemyatyrõha upérõ, síno Ezekiel oikuaauka ñandéve ko mbaʼe oikoha ama ipahaguéva aja.
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 29:21.
Upéramo ára ajapo hag̃ua osẽ hag̃ua hoky pe hatĩ Israel róga pegua, ha ame'ẽta ndéve ne juru jepe'a hag̃ua ijapytepekuéra; ha ha'ekuéra oikuaáta chehaha Ñandejára. Ezequiel 29:21.
Jacob and Israel
Jacob ha Israel
Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.
Isaías ohechakuaa Israel oñemityha, ipotyha ha omyenyhẽha opa yvy ape ári hi’a reheve. Ama niko omoheñói umi mbohapy jepytaso: oñemity, ipoty ha hi’a hag̃ua, ha Isaías he’iháicha, ama pahague oguahẽ vove pe “yvytu pohýi” ojejoko jave. Avei ohechauka, pe ára oñemityha, ipotyha ha hi’a jave, Jacob angaipa-kuéra oñemopotĩva’erãha, ha pe ñe’ẽ hebreo oñembohasáva “oñemopotĩ” ramo he’ise avei oñeñyrõ.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Pe medida rupi, osẽvo, nde reñe’ẽta hese; haʼe ojoko yvytu hatãva ára yvytu kuarahyresẽgua jave. Upévare, kóva rupive oñemopotĩta Jacob rembiapo vai; ha kóva hína opa hiʼa ojeipeʼa hag̃ua chugui ipekádo; haʼe ojapo vove altar ita kuéra oĩ hag̃uáicha ita tĩva oñembyaíva ha oñembojaʼóva, umi yvyra marangatu ha taʼanga kuéra ndojekuaavemoʼãi. Isaías 27:8, 9.
When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or Republicanism—the state. Just after the end of the thirteen year siege of Tyre the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.
Ojejoko hag̃ua umi irundy yvytu (ityvýi pohýi) joavy rehegua, oñepyrũ pe jehechaukaha umi sa ciento cuarenta y cuatro mil rehegua, ha umi arandu ha umi añáme Adventismo-pe ipahápe oñemboja’o, ha ko’ã mba’e maymáva ojejapo “yvytu kuarahyresẽ gotyogua ára”pe. Pe jehechauka ára oñepyrũkuri peteĩ ñehypýi reheve 9/11-pe ha opa peteĩ ñehẽnga tuicha reheve léi domingo-pe, upérõ yvy henyhẽma yváragui. Pe jehechauka ára ha’e peteĩ mopotĩrã ha ñemboguejy mbeguekatúva, ojoajúva Malaquías mbohapy ndive. Ha pe paapy ha pokõi ary ryepýpe ojehechaukáva Ezequiel veintinueve ñepyrũha ha opa ára rehe, oiko pe sexto reino maranduhai Bíblico-pe ojejapóva Jerusalén rupive ñemomba’e—peteĩ techaukaha pe asta Protestantismo rehegua, he’iséva pe iglesia—ha Tiro, peteĩ techaukaha pe asta térã Republicanismo rehegua—pe Estado. Tiro jejoko paapy ha mbohapy ary pukukue riremi, oiko pe séptimo reino diez mburuvicha guasu rehegua ñemomba’e, Egipto rupive ojehechaukáva. Umi mbohapy ñemomba’e Jerusalén, Tiro ha Egipto rehegua oiko jave “Israel róga asta” hoky, ha oñeme’ẽ chupe peteĩ jepe’a juru rehegua.
Both the priest Ezekiel and the priest Zacharias dumbness end at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.
Pa’i Ezequiel ha pa’i Zacarías ñe’ẽkyre’ỹ opa pe léi dominicalpe, upe jave Estados Unidos ha Balaam rymba vúrro mokõivéva oñe’ẽ. Ñandejára ome’ẽ Israel róga-pe “juru jepe’a” pe léi dominicalpe. Jacob angaipa upérõ oñemopotĩma, ha héra oñemoambue Israel rógape. Pe marandu ha’ekuéra omoherakuãva ojehechauka pe mbohapyha testígo ñe’ẽkyre’ỹ profética rupive, oñerepresentáva Daniel rehe, upérõme oñeme’ẽ chupe Daniel capítulo once marandu, ha upéva avei hína Habacuc visión, upéi “oñe’ẽ ha ndijapúi”. Ezequiel, Zacarías ha Daniel ojoaju pe mbohapyha ánhel hatã sapukái ñemoherakuã ndive, péicha avei Jeremías capítulo quince-pe, oñeprometéva chupe ha’e haguã Tupã juru, ha’e ojevy jeýramo pe peteĩha ñembotavy guasu rire.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Mba’ére piko che rasy opyta tapiaite, ha che jaga ndikatúiva oñemonguera, ndoipotái voi ojekuera? Nde piko reiko che ndive peteĩ japu ramo, ha y ramo okañýva? Upévare péicha he’i Ñandejára: Ndererovajey ramo, ajerúta jey nde rehe, ha reñembo’ýta che renondépe; ha reipe’a ramo iporãva ivaívagui, nde reikóta che juruicha; ha’ekuéra toñemoag̃ui nde rehe, ani hag̃ua nde reñemoag̃ui hikuái rehe. Jeremías 15:18, 19.
Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.
Jesús ohechauka pe ipahápe oikótava pe ñepyrũme oikovaʼekuépe; ha 9/11-pe pe ñehypýi oguenohẽ yvoty raʼỹi, ha Jacob kaʼaguy oñepyrũ okakuaa hag̃ua; ha ipahápe, oñemopotĩ rire Jacob rembiapo vaikue, Israel róga oñeʼẽta. Pe 9/11-pe pe ama rupive ojehupyty vaʼekue, ohechauka peteĩ yvoty raʼỹi osẽ jeytaha pe sellado ára paha gotyópe, upe jave “hatĩ” Israel róga rehegua osẽ yvoty raʼỹiramo, upe hendápe voi pe Protestantismo apóstata ha Republicanismo hatĩkuéra oñehundihápe Nabucodonosor rupive.
At that point the distinction between the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.
Upépe pe falso kũ Protestantismo rehegua ojoavy ha oñembojoja porã pe añetegua kũ Protestantismo rehegua ndive, ojehechauka haguéicha Aarón yvyra hoky hag̃uaicha, ojoavy hag̃uáicha ambue yvyra kuéra Israel ñemoñare atykuéra reheguágui. Mokõi ára oĩva Ezequiel kapítulo veintinueve-pe omombeʼu pe tembiasakue pe poyvi jehupi rehegua umi cien cuarenta y cuatro mil rehegua, pe ley dominical oútava pyaʼeite jave.
The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.
Yvy ryepoty, ipoty hag̃ua ha omyenyhẽ hag̃ua yvy yva reheve oñepyrũ okẽ rire ama pahague pe 9/11-pe, upeichaite avei pe ára pentekostalgua oñepyrũ va’ekue Cristo opytuʼu riremínte mbovymi y porãite Hembiapoitéra ári, ogueroguatáva Pentecostés peve, upérõ ojehúkuri pe ñohẽmbypaite. Pe okẽ 9/11-pe, Jacob ñemopotĩ ñepyrũme (pe ombotavyva), ha’éva pe sellado ára, ohechauka typológicamente pe okẽ Israel róga rehegua (pe ipu’akava) pe léi domingo-pe. Pe okẽ paha gotyo ohechauka peteĩ joavy pe pacto ymagua tavayguakuéra ha umi cien cuarenta y cuatro mil apytépe, upeichaite avei pe tata oñeñohẽva’ekue Monte Carmelo ári ojapo haguéicha peteĩ joavy profeta Elías ha profeta-kuéra Baal reheguáva apytépe. Pe joavy ojehechauka peteĩ aty rehe, proféticamente oñemotĩva peteĩ marandu japu py’aguapy ha tekorosã rehegua rehe, ha pe ambue aty katu proféticamente ovy’a, ha araka’eve noñemotĩmo’ãi.
The Six Dates of Egypt
Egíptopegua Poteĩ Mbohapýva Ára’ẽmbe’y
Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelve year of the captivity.
Ezequiel omombe’u irundy ambue ára oñembojoajúva Egipto rehe, ha mokõi umi áragui ohechauka pe ary pateĩha, ha umi mokõi ambuéva katu ohechauka pe ary pakõiha pe jejopyrãgui.
The Siege of the Eleventh Year
Pe Mbojerepa Ary Pateĩha Año-peguáva
And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.
Ha ojehu peteĩha ary pahápe, peteĩha jasy-pe, upe jasy rehegua sietehápe, Ñandejára ñe'ẽ ou chéve he'ívo: Yvypóra ra'y, che amopẽ Faraón, Egipto mburuvicha guasu jyva; ha péina ápe, ndojejokomo'ãi ikuerá hag̃uáicha, noñembojokomo'ãi peteĩ venda reheve oñeñapytĩ hag̃uáicha, imbarete hag̃ua ojoko haguã kysepuku. Ezequiel 30:20, 21.
And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.
Ha oiko hína ary pahápe guare, jasypórape mbohapyhápe, jasypeteĩha árape, ou che rendápe Ñandejára ñe’ẽ, he’i hag̃ua: Yvypóra ra’y, eñe’ẽ Faraón, Egipto ruvicha guasu, ha hetaiterei oĩva hendive rehe, ere hag̃ua ichupekuéra: Mávape piko nde jogua nde tuichakuepe? Ezequiel 31:1, 2.
In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one the fall of Egypt and its impact upon the world is identified.
Pe undécimo ary yvyra opytasógui, Egipto ha Faraón jyva-kuéra oñembyai, ha Babilonia jyva-kuéra oñembaretévo capítulo treinta-pe. Pe undécimo ary capítulo treinta y uno-pe ojehechauka Egipto ho’apa ha mba’éichapa upéva oguereko impacto yvy ape ári.
The Twelfth Year & Jerusalem’s Fall
Ary Paha Mokõipa & Jerusalén Ho’a hag̃uápe
The two dates in the twelfth year are located in Ezekiel thirty-two.
Mokõi ára pe ary docehápe ojejuhu Ezequiel mokõipa mokõihápe.
And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.
Ha ojehu mba’e oiko, ary paha mokõihápe, jasy paha mokõihápe, jasýpe ára peteĩhápe, Ñandejára ñe’ẽ ou chéve, he’ívo: Yvypóra ra’y, ejapo peteĩ ñembyasy purahéi Faraón, Egipto ruvicha guasúre, ha ere chupe: Nde reiko tetãnguéra rupi león ra’y ramo, ha nde hína peteĩ mbói guasu ramo yguasukuérape; reñesẽ nde ysyrýgui, remoingo vai y rembiapo nde py reheve, ha remongy’a iysyrykuéra. Péicha he’i Ñandejára Jára: Upévare aipysyrõta che redes nde ári heta tavayguakuéra aty reheve; ha ha’ekuéra nerenohẽta che redespe. Ezequiel 32:1–3.
It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.
Upéi avei, pe ary pahápe mokõihápe, pe jasýpe ára pahápe, ojehu Ñandejára ñe’ẽ ou chéve he’ívo: Yvypóra ra’y, ejahe’o Egipto aty guasu rehe, ha emombo yvýguýpe chupekuéra, ha chupe, ha umi tetã kuña kuéra herakuãguasúva, yvy rugua gotyo, umi oguejýva pe itakuápe ndive. Ezequiel 32:17, 18.
Pharaoh and His Multitude
Faraón ha Heta Guasuetéva
In chapter thirty-one’s pronouncement upon Egypt, the final verses state:
Pe Egipto rehe oñeñe’ẽva capítulo treinta y uno-pe, umi versículo pahápe he’i:
I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.
Amboguejy umi tetãnguéra ipyahýi hag̃ua hoʼágui osẽva puahẽ rupi, aity haguére chupe yvyrambyʼápe umi yvykua gotyo oguejýva ndive; ha opa umi yvyramáta Edén pegua, Líbano pegua iporãvéva ha iporavopyréva, opa umi yʼýva, oñembopyʼaguapýta yvy rugua pehẽnguépe. Haʼekuéra avei oguejy hendive yvyrambyʼápe umi kyse puku rupive jejukávandi; ha umi vaʼekue ipoaka, oiko vaʼekue ikuarahyʼã guýpe tetã ambuekuéra apytépe. Mávape piko rejojaha péicha nde reko mimbipápe ha nde tuichakue rehe Edén yvyramátakuéra apytépe? Upéicharamo jepe, reguejýta Edén yvyramátandi yvy rugua pehẽnguépe; reñeno hag̃ua umi ñekytĩʼỹ apytépe, umi kyse puku rupive jejukáva ndive. Kóva hína Faraón ha opa henyhẽmba, heʼi Ñandejára Tupã. Ezequiel 31:16–18.
In chapter thirty-two’s pronouncement upon Egypt, the final verses repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.
Egípto rehe ojejapóva ñe’ẽmondo capítulo treinta y dos-pe, umi versíkulo paha ombojevy ha ombotuicha capítulo treinta y uno-pe he’íva, ha oike ipype peteĩ ñe’ẽ paha ojoguáva upévare.
For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.
Che amoĩ che kyhyje amoĩ va'ekue umi oikovéva retãme; ha ha'e oñemoĩta umi noñesirkunsidáva apytépe, umi kyse puku rupive jejukapyréndi, Faraón ha opa imultitúd reheve, he'i Ñandejára Tupã. Ezequiel 32:32.
The Seventeen years of Chapter Twenty-nine
Umi paapyete pokõi ary Mokõi Pa Aty rehegua
The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.
Umi ára ojejuhu hag̃ua pe paʼũ de diecisiete años ojehechaukáva capítulo veintinueve-pe ohechauka Nabucodonosor ojeporavo hag̃ua Egipto ári, ha peteĩ paʼũ de cuarenta años oĩha desolación Egipto-pe. Cuarenta orrepresenta peteĩ desierto, ohechaukaséva umi mil años pe yvy opyta hag̃uáicha desolada.
I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.
Ahecha yvýre, ha péina oĩ vaʼekue peteĩ mbaʼeʼỹre ha nandi; ahecha yvágape, ha ndorekói vaʼekue tesape. Ahecha yvytykuéra, ha péina oryryipa hikuái, ha opa umi yvytyʼi oñemýi vevúi. Ahecha, ha péina ndaipóri vaʼekue avave yvypóra, ha opa umi guyra yvágapegua ojehechaʼỹma. Ahecha, ha péina pe tenda hiʼupyrã porã vaʼekue oiko chugui peteĩ desiérto, ha opa isiuda kuéra oñehundi Ñandejára renondépe ha ipochy rasy rupive. Ñandejára heʼi péicha: Opaite ko yvy opytáta nandi; upéicharõ jepe, ndajapomoʼãi ipahaitépe opa mbaʼe. Jeremías 4:23–27.
At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction is set forth.
Ezequiel veintinueve-pe opa hag̃ua Egipto ñehundipára irundypa ary, oñemoĩ porã umi aña ñemopuʼã paha ha ijapýra ñehundi paha.
Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.
Kyhyje, yvykua ha ñuhã oĩ nde ári, yvy ape ári reiko hag̃uápe. Ha oikóta, okañýva kyhyje ryapúgui hoʼáta yvykuápe; ha osẽva yvykua mbytégui oñemboʼapytĩta ñuhãme: yvate guive ventána kuéra ojepeʼa hag̃ua, ha yvy rapyta kuéra oryryi. Yvy oñembyaiete, yvy oñemondo hag̃uaite, yvy oñemonguʼe mbarete. Yvy ojere ha ou jey okaʼúvaicha peteĩ kaʼu reheguaicha, ha oñemboguata hag̃uáicha peteĩ ógaʼi; ha hembiapo vai ipohyietéta hiʼári; ha hoʼáta, ha ndopuʼãvéimo arakaʼe. Ha oikóta upe árape, Ñandejára okastigata yvategua aty yvate oĩvape, ha yvy ruvicha guasu kuérape yvy ári. Ha oñembyatýta hikuái, tembiapokue oñembyatyháicha yvykuápe, ha oñembotyta kárselpe, ha heta ára rire ojehechaukáta hese kuéra. Isaías 24:17–22.
The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon powers ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.
Ezequiel marandu, oñembyatyva umi seis fecha Egipto rehegua rupive, ohechauka umi mburuvicha dragón yvy arigua ñehundi paha, oñepyrũva pe araka’eve ou’ỹmbáiva arytegua domingo léi rehe, ha oseguíva pe milenio paha meve, pe ñehundi paha umi Egipcio angaipáva rehe.
In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.
Pe testimonio proféticope, pe mymba ha pe proféta japu oguahẽ ipahahápe pe ysyry tatapegua ryepýpe, upéva ohechauka Cristo Jeju Mokõiha; ha pe mbarete dragón rehegua katu, iñehundi pe ysyry tatapegua ryepýpe oiko pe milenio pahápe.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.
Ha pe mburuvicha guasu ñarõ ojejapyhy, ha hendive pe maranduhára japu ojapóva’ekue hechapyrãmby hendápe, umi rupive ombotavýva umi orresivíva pe ñarõ marca, ha umi omomba’éva ta’ãnga. Ko’ã mokõivéva oñemombo oikovévo peteĩ ysyry tatápe hendyva asúfre reheve. Ha umi hembýva ojejuka pe kyse puku rupive pe oguapýva kavaju ári, pe kyse puku osẽva ijurúgui; ha maymáva guyra ho’úva’o henyhẽ ijoo rehe. Apocalipsis 19:20, 21.
The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.
Pe mymba ha pe proféta japu opaha profetikamente Cristo jevy mokõiha jave, ha pe dragón katu ohasa heko paha mil áño rire Cristo jevy mbohapyha jave.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Ha ahecha peteĩ ánhel oguejyha yvágagui, oguerekóva ipope pe yvykua pypuku hag̃uã’ỹva llave ha peteĩ cadena tuicha. Ha ojagarra mbarete pe dragónpe, pe mbói yma guarépe, ha’éva pe Diablo ha Satanás, ha oñapytĩ chupe mil áño; ha omombo chupe pe yvykua pypuku hag̃uã’ỹvape, ha omboty chupe upépe, ha omoĩ hi’ári peteĩ séllo, ani hag̃ua ombotavyve umi tetãnguérape, pe mil áño oñekumpli peve; ha upéi ojeheja va’erã chupe sãso sapy’ami. Apocalipsis 20:1–3.
The Eleventh and Twelfth Years
Ary Onceha ha Mokõiha Ary
The ‘seventeen’ year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapter thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586/585 BC.
Pe pehẽ “pateĩ ha poapy” ary pukukue oñemohenda hag̃ua Ezequiel mokoĩpa porundy-pe, umi mokõi ára reheve, oñepyrũ pe jejopyrã guýpe oĩhague ary pahápe ha opa ary mokõipa pokõihápe. Umi marandu capítulo mbohapypa ha mbohapypa peteĩpe ojejapo ary peteĩpa peteĩhápe, ha umi mokõi ára oñemohenda capítulo mbohapypa mokõipe oñeme’ẽ ary peteĩpa mokõihápe pe jejopyrã guýpe oĩhague. Pe “pateĩ ha poapy” ary pukukue oñepyrũva pe ary pahápe, haimete Jerusalén oñemongora’ẽ oñepyrũrõ guare, upe rire ou umi mokõi marandu Egipto rehegua pe ary peteĩpa peteĩhápe oñemohendáva capítulo mbohapypa ha mbohapypa peteĩme. Oñondive hag̃ua, umi mokõi marandu pe ary peteĩpa peteĩhápe rehegua ohechauka peteĩ marandu oĩva mboyve pe arapokõindy léi. Ambue mokõi marandu Egipto rehegua pe ary peteĩpa mokõihápe oiko Jerusalén ñehundipa térã mbyky hag̃ua upéi, ary 586/585 a.C.
The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typify the second angel’s message, where there is always a doubling.
Cristo oujuha hag̃ua marandu oñemoherakuã pyhare mbyte sapukái marandu ramo, ha upéi oñemoambue sapukái hatã marandúpe araka’eve pe léi domingo-pe. Mokõi marandu Egiptogua oñemoherakuã pe léi domingo mboyve, ha mokõi marandu Egiptogua oñemoherakuã pe léi domingo jave térã upe riremi. Pe joaju mokõive marandu rehegua, oñeme’ẽva peteĩ añope, pe ñemongora guasu aja oguahẽva Jerusalén ñehundípe, ha ambue mokõi marandu pe léi domingo-pe, ohechauka hag̃ua pe ángel mokõiha marandu, upépe akóinte oĩháme peteĩ mokõijey.
A second message is always followed by the third message.
Peteĩ marandu mokõiha akóinte ojehecha rire ouva marandu mbohapyha.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Kuatia ha ñe’ẽ rupi ñamombeʼu vaʼerã upe marandu, jahechaukávo iñemohenda, ha mbaʼéichapa ojeporu umi profesía ñanegueraháva pe mbohapyha ánhel remimbou peve. Ndaikatúi oĩ mbohapyha pe peteĩha ha mokõihaʼỹre. Koʼã marandu ñameʼẽ vaʼerã ko yvy ape ári oikóva kuérape marandu kuatia rupive, ñemboʼe ha ñeʼẽmondo rupive, jahechaukávo profesía rembiasakue rape rupi umi mbaʼe oikómava ha umi oikótava.” Selected Messages, aranduka 2, 104, 105.
At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always proceeded by the second message that is always a twofold message.
Pe mbohapyha marandupe pe gracia rokẽ oñemboty. Pe tiempo de gracia oñemboty Estados Unidos-pe arapokõindy léi guýpe, ha pe tiempo de gracia oñemboty yvy pukukue rehe Miguel opu’ã vove. Mokõivéva pehẽngue rokẽ ñemboty rehegua ohechauka peteĩ marandu mbohapyha, ha upéva akóinte ojeikove’ẽ mboyve pe marandu mokõiha, ha pe marandu mokõiha akóinte ha’e peteĩ marandu mokõive hendáicha.
The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.
Pe mokõiha ánhel mbaretepy oñemohu’ã ojehe’a jave hese Pyhare Mbyte Sapy’aitépe Hatãsẽ Marandu. Umi mokõi marandu oñemyasãiva yvypórape ári, ojehechaukaháicha Ezequiel ñe’ẽporãme Egipto rehegua capítulo treinta ha treinta y uno-pe, ohechauka araka’épa Pyhare Mbyte Sapy’aitépe Hatãsẽ Marandu oñembojoaju pe mokõiha ánhel ndive; ha umi mokõi marandu capítulo treinta y dos-pe ohechauka pe mbohapyha ánhel ñembarete guasu hatãsẽme.
Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.
Ezequiel remimbikua kuéra, ohechaukáva mba’éichapa ojoaju ha ojepytyvõ umi mba’e oikóva yvypóra rekovepe, omyesakã yvypórape guarã pe ñehenduka paha, ha upéva hína pe mbohapyha ánhel ñeñanduka; ha pe mbohapyha ánhel oguereko ipype peteĩháicha pe peteĩha ha mokõiha ánhel ñeñanduka. Pe Pyhare Mbyte Sapy’a pe léi domingo mboyve ha pe sapukái hatã pe léi domingo rire ojehechauka Ezequiel irundy ára rupive, ho’áva umi “paapy porundy” ary ryepýpe, capítulo veintinueve pe alpha ha omega ára kuéra rehe, ojoajúva Daniel once versículo cuarenta rembiasakue ñemiguándi, ojehechaukaháicha pe mismo capítulo versículo once guive dieciséis peve.
In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.
Daniel kapítulo diez-pe, Daniel, Ezequielicha avei, oñembojurupy. Daniel jurupy’ỹ oiko mbohapy pokatu mbytépe; peteĩha ha mbohapyha pokatu ou va’ekue ánhel Gabriel-gui ha mbytegua pokatu niko Cristo pokatu. Daniel, Pedroicha avei Cesarea-Filipo ha kurusu apytépe, oĩ mbytépe. Mbytépe Pedro ohecha Cristo oñemomba’eguasúva, Daniel avei ohecha haguéicha kapítulo diez-pe. Mbohapy ánhel apytépe pe oĩva mokõiha hína pe marandu mokõiha, ha’eva mokõi marandu joaju.
5th Day of the 4th Month & 1844
Árape 5ha Jasy 4ha ha 1844
In Ezekiel chapter one, verses one and two Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19th and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19th and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844 midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.
Ezequiel capítulo peteĩpe, versíkulo peteĩ ha mokõipe, Ezequiel oĩ pe ára pohápe pe mes irundyhápe, upéva ojoja pe séptimo mes remiandu mbytépe ary 1844-pe. Ezequiel oĩ mbyte rupi 19 jasyrundy ha 22 jasypa ary 1844 apytépe, upéicha avei oĩ haguéicha Samuel Snow, pe mensahéro Pyharepyte Sapy’águi ary 1844-pe, ha’e ohechauka ramo guare iñe’ẽmondo rehegua visión hesakãvéva Boston-pe, 93 ára rire 19 jasyrundygui ha 93 ára mboyve okẽ oñemboty 22 jasypa ary 1844-pe. Samuel Snow oĩkuri Boston-pe 21 jasypokõi ary 1844-pe, mbyte rupi pe séptimo mes remiandúpe, ndoikuaái gueteri proféticamente oĩha Pedro ndive pe Yvyty Moambuehechaukápe, Ezequiel ndive pe ary mbohapypahápe pe ciclo diecisieteha Jubileo rehegua, ha Daniel mokõiha jepoko pe visión espejo-icha capítulo díezpe. Ary 2026 ohechauka pe ary cuarenta y sieteha pe ciclo setentaha Jubileo rehegua, oñemohu’ãva 2028-pe.
Tyre
Tiro
Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.
Oñemboyke mboyve jey hag̃ua Ezequiel remimbohapy mbohapyha Jerusalén rehegua ára ñemombe’úpe, tekotevẽ raẽ jahechakuaa pe peteĩ ára oñekuaauka va’ekue Tiro rehe.
And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.
Ha oiko arýpe, áño peteĩha árape pe jasypegua, ou che rendápe Ñandejára ñe'ẽ he'ívo: Kuimba'e ra'y, Tiro he'i rupi Jerusalén rehe: “Aha, oñembyai pe tavusu retã nguéra rokẽva; oñemoambue che gotyo; che amyenyhẽta ko'ág̃a, ha'e oñemombyai rire”, upévare péicha he'i Ñandejára Jára: “Ma'ẽ, che aime nde rehe, Tiro, ha ajapóta heta tetã opu'ã ne rehe, yguasu omopu'ãháicha ijy rembe'y kuéra. Ha ha'ekuéra ohundíta Tiro murálla kuéra ha ombyaíta itorrekue; avei aipe'áta chugui yvy ku'i, ha ajapóta ichupe ita guasu ape ári guáicha. Oikóta pira ñuhã mosehague ramo yguasu mbytepe; che añe'ẽgui péicha, he'i Ñandejára Jára; ha oikóta tetã nguéra mba'erã. Ha itajyra kuéra oĩva ñúme ojejukáta kyse puku rupive; ha oikuaáta hikuái che ha'eha Ñandejára. Pórke péicha he'i Ñandejára Jára: Ma'ẽ, aguerúta Tiro ári Nabucodonosor, Babilonia mburuvicha guasu, mburuvicha guasu kuéra ruvicha, yvate gotyogua, kavaju ndive, karéta ñorãirõrã ndive, kavaju arigua ñorãirõhára ndive, atykuéra ndive, ha heta tavayguakuéra ndive.”
He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.
Haʼe ojukáta nde rajykuérape ñu rupi kysepukúpe; ha omopuʼãta nderehe peteĩ mbareteha, ha omyatyrõta yvyty peteĩva nderehe, ha ohupíta escúdo nderehe. Ha omoĩta nde murallakuéra rehe ñorairõ rembiporu, ha imachápe ombyaíta nde tórrekuéra. Heta hag̃ua ikavaju kuéra, yvytimboʼo oúva chuguikuéra ndejahoʼíta; nde murallakuéra oryrýta kavaju arigua kuéra, rueda kuéra ha kárro ñorairõgua ryapúpe, oike vove nde rokẽnguéra rupi, ojeikeháicha táva ojepeʼa hag̃ua ipareha. Ikavaju kuéra pyapẽ nguéra rehe opyrũmbáta nde kállekuéra; nde tavayguakuérape ojukáta kysepukúpe, ha nde pyta mbarete kuéra hoʼáta yvýpe. Haʼekuéra ogueraháta nde mbaʼereta ñemonda ramo, ha nde ñemuharãkuéra ojapóta mbaʼe ojeity hag̃ua; ha ombyaíta nde murallakuéra, ha ohundíta nde róga porãnguéra; ha omoĩta nde itakuéra, nde yvyrakuéra ha nde yvytimboʼo y mbytépe. Ha che ambopaháta nde purahéi ryapu; nde árpa kuéra pu ndaijehumoʼãvéima. Ha rojapóta ndéve ita apéicha; reikóta peteĩ tenda pira ñuhã mosarambi hag̃ua ári; ndojejapomoʼãvéi nderehe mbaʼeve pyahu: che, Ñandejára, haʼe hag̃ua amombeʼu, heʼi Ñandejára Tupã.
Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.
Péicha he'i Ñandejára Tupã Tírope: Ndopapaýine piko umi ypa'ũ nde ho'árõ guare ryapu rehe, umi ojeherívape osapukáirõ, ha jejuka ojejapórõ nde mbytépe? Upéi opa umi mburuvicha guasu yguasu rehegua oguejýta hoguapýgui, oipe'áta ijao kuéra, ha omondóta ijao mbovyvõmbyre; oñemondekuéta kyhyjepýpe; oguapýta yvýpe, oryrýita opa ára, ha ipy'aroryry hag̃ua nde rehe. Ha opurahéita nderehe peteĩ ñeñembyasy, ha he'íta ndéve: Mba'éicha piko reñehundi, nde reiko haguépe umi para rupive oguatáva, pe táva herakuã guasu, imbarete va'ekue yguasúpe, ha'e ha umi oikóva ipype, omboja hag̃ua kyhyje opa umi upépe oikóvare! Ko'ág̃a umi ypa'ũ oryrýta nde ho'a hag̃ua ára; heẽ, umi ypa'ũ oĩva yguasúpe ojepy'apýta nde rejeho vove. Péicha he'i Ñandejára Tupã: Aikóta ajapo ndéve peteĩ táva ojeheja reívaicha, umi távakuéra ndaijapýivape guáicha; aguerúta nde ári y pypuku, ha y guasu neñuãmbáta; ha agueraha ndéve oguejýva yvykua pýpe ndive, umi yma guare tavayguakuéra ndive, ha romoĩta yvy pypukukue gotyo, umi tenda yma guive ojeheja reívarépe, umi oguejýva yvykua pýpe ndive, ani hag̃ua reiko avavépe; ha amoĩta mimbipa yvy oikovévape. Rojapóta peteĩ mba'e mondýi hag̃ua, ha ndaiporimo'ãvéi; jepe ojeheka nderehe, araka'eve nderejuhuvéimo'ãi, he'i Ñandejára Tupã. Ezequiel 26:1–21.
The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.
Tiro marandu oñemoherakuã Jerusalén oñehundívo upe áñope, ha upéva orrepresenta pe sexto rréino ñembyai marandu’ípe oñeprofetisáva Biblia-pe, pe arapokõindy léi pya’e oútavape. Pe arapokõindy léipe, Estados Unidos (Tiro) ovy’a profétikamente oity haguére Jerusalén, upe Sister White ohechauka hag̃ua pe iglesia Adventista del Séptimo Día Laodicea-pegua, upe Ezequiel ohenóiva “tetãygua rokẽnguéra”. Tiro he’i Jerusalén “va’ekue” tetãygua rokẽnguéra, ára hasámava ñe’ẽme. Peteĩ “rokẽ” ha’e peteĩ iglesia profétikamente.
And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.
Ha ha’e okyhyje, ha he’i: Mba’eichaitépa kyhyje hag̃ua ko tenda! Kóva ndaha’éi ambue mba’e, Tupã róga añoite ha kóva hína yvága rokẽ. Upéi Jacob opu’ã pyhareve voi, ojapyhy pe ita omoĩ va’ekue iñakãrapu’ãrã, omopu’ã yvyratãicha peteĩ mandu’arãramo, ha oñohẽ aséite hese ñandy pe iñakã ári. Ha ombohéra upe tenda Bétel; ha upe táva réra yma guare va’ekue Luz. Génesis 28:17–19.
The word “Bethel” means house of God, and Tyre rejoices that is has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states that, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”
Pe ñe’ẽ “Betel” he’ise Ñandejára róga, ha Tiro ovy’a ojerovia hag̃uáicha ombohapévo pe iglesia Adventista del Séptimo Día Laodicéapegua toguerovia kuarahy ñemomba’e guasu ñemohenda mbarete. Péro jepe pe vy’a oikuaa’ỹva umi omohenda mbaretévagui pe kuarahy ñemomba’e guasu, Ñandejára Ezequiel rupive he’i: “Che ningo aime nde rehe, Tiro, ha ajapóta heta tetã opu’ã nde rehe, yguasu ogueru hag̃ua y guýra atyicha. Ha ha’ekuéra ohundíta Tiro murálla, ha omboguejýta itorrekue.”
The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.
“Táiro murálla” ohechauka Táiro ñangarekorã. Peteĩ “murálla” ha’e umi Diez Mandamientos ra’anga hag̃ua.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.
“Ko proféta ko’ápe omombe’u peteĩ pueblope, peteĩ ára opavave ojeiha hína añetegua ha tekojoja-gui, oheka hag̃uáicha omyatyjey hag̃ua umi principio ha’éva Ñandejára rréino pyenda. Ha’ekuéra hína umi omyatyrõva pe pa’ũ ojejapova’ekue Ñandejára léipe—pe murálla Ha’e omoĩva’ekue Iporavopyréva jerére ñangarekorã, ha iñe’ẽmondo tekojoja, añetegua ha ipotĩva rehegua ñe’ẽrenduva’erã hag̃ua chupekuéra py’aguapy hag̃ua tapiaite.” Profetas y Reyes, 677.
God’s law is a wall of protection, but walls in the plural represents the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.
Tupã léi ha’e peteĩ murálla ñangarekohára; katu umi murálla, heta hag̃uáicha oñeñe’ẽvo, ohechauka mokõi principio “omo’ã va’ekue” ha ombohekove porãva’ekue Týro rembiapo porã ha iñakãrapu’ã, peteĩ símbolo Tetã peteĩ reko Joajupegua akãratĩ republicano rehegua.
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …
“‘Ha oguereko mokõi hakã ovecha ra’y-icha.’ Umi hakã ovecha ra’y-icha ohechauka mitãrusu reko, teko marangatu ha py’aguapy, ha upéicha porãite ohechauka Tetã Joaju reko, oñepresentáramo maranduhárape ‘osẽvo’ ary 1798-pe. Umi exiliado cristiano tenonde ypy guive okañýva’ekue Amérikape ha ohekáva’ekue peteĩ tenda guasu mburuvicha guasu ñembopohýi ha pa’ikuéra ndorojoguáiva rovái guive, heta oĩva’ekue odesidíva omopyenda hag̃ua peteĩ gobierno pyenda tuicháva ári, teko sãsõ civil ha religioso rehe. Ijehechakuaa oguahẽ tenda pe Declaración de Independencia-pe, omoĩva tenonderã pe añetegua guasu ‘opa yvypóra ojejapoha joja hag̃uáicha’ ha oñeme’ẽha chupekuéra pe derecho ndaikatúiva ojeipe’a hag̃ua ‘tekove, sãsõ, ha vy’apavẽ rekávo.’ Ha pe Constitución oasegura tavayguakuérape pe derecho ogoverna hag̃ua ijehegui, omohendávo umi representante tavayguakuéra poravopyre omboaje ha omotenonde hag̃ua umi léi. Avei oñeme’ẽ va’ekue jerovia rehegua sãsõ, opa kuimba’e oñepermitívo omomba’e guasu hag̃ua Tupãme hekoarandu he’iháicha. Republicanismo ha Protestantismo oiko tetã pyenda ypykuéra ramo. Ko’ã principio ha’e pe iñemimby ipokatu ha iporãve hag̃ua. Umi oñembopohýi ha oñemomirĩva opa Christendom rupi oma’ẽ ko yvýre py’aguapy ha jeroviápe. Hetaiterei ojeporeka ijyvy rembe’ýre, ha Tetã Joaju opu’ã peteĩ tenda pe yvy arigua tetãnguéra imbaretevéva apytépe. …
“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.
“Pe símbolo ra’anga rehegua ovecha ra’yicha hatĩ ha mbói ryapu ohechauka peteĩ joavy hesakãitereíva pe tetã péicha ojehechaukávape, he’íva ha ojapóva apytépe. Pe tetã ‘ñe’ẽ’ niko he’ise umi tembiapo ojapóva hembiapoukapy ha tekombojojaha renda poguýpe oĩva. Umi tembiapo rupive ombotovéta umi principio liberal ha py’aguapýva ha’e omoĩ va’ekue ipolítica pyenda ramo. Pe marandu he’íva oñe’ẽtaha ‘mbóiicha’ ha oguerekotaha ‘opaite pe mbarete mymbaguasu peteĩha rehegua’ hesakã porã oikuaauka pe okakuaátaha pe añete’ỹre ojehechakuaa’ỹ ha jejopy vai espíritu ojehechaukava’ekue umi tetã ojehechaukáva mbói ha mymbaguasu jaguarete-icha rupive. Ha pe ñe’ẽ he’íva pe mymbaguasu mokõi hatĩva ‘omboguapy yvy ha umi upépe oikóva toñesũ mymbaguasu peteĩha renondépe’ ohechauka pe ko tetã poguýpe oĩtaha omoañetévo peteĩ ñemboaje, ha upéva ha’étaha peteĩ ñemomba’e rembiapo papado rehe.”
“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.
“Koichagua rembiapo oñemoĩta hag̃ua directamente ojoavy hag̃ua ko gobierno rembiapokue reheguágui, umi institución libre rekogua espíritu rehe, Declaración de Independencia ñe’ẽporã ha ijojaha’ỹva he’íva rehe, ha Constitución rehe avei. Tetã moñepyrũhára kuéra arandu hag̃uáicha oñeha’ã vaʼekue oñangareko hag̃ua ani hag̃ua iglesia oiporu poder secular, ha upéva ogueru hag̃uáicha inevitablemente—intolerancia ha persecución. Constitución he’i ‘Congreso ndojapomo’ãiha mba’eveichagua léi omopyendáva peteĩ religión, térã ojokóva ijeheguiete jejapo,’ ha avei ‘araka’eve ndojejeruréimo’ãiha prueba religiosa mba’eveichagua tembiaporã térã cargo público-pe guarã Estados Unidos poguýpe.’ Mba’éicha añoite, ko’ã ñangareko ñane retã libertad rehegua oñembyai hag̃uáicha hesakã porã, ikatúta peteĩ observancia religiosa oñembojere autoridad civil rupive. Péro koichagua tembiapo joavyetereiha ndaha’éi tuichavéva pe símbolo ohechaukahágui. Ha’e pe mymba oguerekóva hatĩ ovecha-icha—ijapoukapy rupive potĩ, ipy’aguapy ha ndojapói vai hag̃uáicha—ha oñe’ẽ dragón-icha.” The Great Controversy, 441, 442.
The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”
Tetã peteĩ reko tee Estados Unidos pegua ojehechauka Declaración de Independencia ha Constitución rupive, umíva ohechaukáva, peteĩteĩ ijojaha’ỹre, Protestantismo ha Republicanismo. Umi “murálla” ñangareko ha py’aguapy rehegua ha’e Republicanismo ha Protestantismo, ha pe léi domingo guýpe oñembyaipa umi mokõive principio Declaración de Independencia ha Constitución pegua; Nebucodonosor niko “omoĩta ne murálla rehe iñorairõha rembiapokue, ha hacha-kuéra rupive ombyaíta ne tórrekuéra.”
At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel and his tower we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.
Pe léi domingoguára jave oñembyai opaite umi “tórre”, ha peteĩ tórre ha’e peteĩ símbolo peteĩ iglésiagui, he’iséva iñepyrũmby filosofía ojehechauka yvypóra ñeha’ã rupive oñesalva hag̃ua ijehegui voi. Oñeñe’ẽvo Nimrod rehe, pe tuicháva opu’ãva ha itórre rehe, ñañemomarandu Profetas y Reyes-pe: “Pe tórre oñemohu’ã mboyve’i jave, peteĩ henda ijapyteguápe ojeporu óga-ramo umi omopu’ãvape g̃uarã; ambue kotykuéra, porãiterei oñemohenda ha oñembojegua va’ekue, oñeme’ẽ chupekuéra itupãnguéra-pe g̃uarã. Umi tavayguakuéra ovy’a ijehupytyrehe, ha omomba’eguasu umi tupã kuéra pláta ha órogua, ha omoĩ ijehekuéra yvága ha yvy Ruvicha rovái.” Pe léi domingoguára jave Tiro ovy’a Jerusalén oñehundi haguére, péro apostasía tetãygua rire ou tetãygua ñehundi, ha upérõ mburuvicha yvateguáva yvate gotyogua ombyaíta umi murálla ha tórre Estados Unidos-pegua.
We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.
Ñañepyrũta ñamyesakãvo Jerusalén rehegua poteĩ ára Ezequiel-pe pe artículo oúvape.