According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Ñemongu’e he’iháicha, ñeñemongu’e rehegua, “opaite mba’e oikóva oguereko he’iséva,” ha “opaite principio oguereko he’iséva.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Pe Biblia oguereko opaite umi principio tekovekuéra oikotevẽva oikuaa hag̃ua ikatu hag̃uáicha oñembosako’i ko tekovépe térã pe tekove oútavape g̃uarã. Ha koʼã principio ikatu ojeikuaa opavavénte rupi. Avave ndoguerekóiva peteĩ espíritu omombaʼéva iñeporandu ndikatúi omoñeʼẽ peteĩnte jepe pasáhe pe Biblia-gui ndohupytýiramo chugui peteĩ pensamiento pytyvõrã. Péro pe mboʼepy iporãvéva pe Biblia rehegua ndohupytýi ñemoarandu sapyʼagua térã oñondiveʼỹva rupive. Ijapuʼa guasu añetegua rehegua nadojehechaukái péicha ikatu hag̃uáicha ojehechakuaa pe omoñeʼẽ pyaʼe térã oñangarekoʼỹvape. Heta umi itesoro oĩ mombyry pe ape ári guive, ha ikatu oñeguenohẽ mante jehekapy kyreʼỹ ha ñehaʼã tapia rupive. Umi añetegua omyatyrõva pe tuichakue guasu tekotevẽ ojeheka ha oñembyaty, ‘koʼápe michĩmi, ha amo michĩmi.’ Isaías 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Upeicha ojehekávo ha oñembyatývo, ojehechakuaáta oñemohenda porãmbaitetereiha ojupe hag̃ua. Káda Evangelio ombojoapy ambuépe, káda profesía omyesakã ambue profesíape, káda añetegua katu ha’e ambue añetegua ñembotuichave. Umi tipo economía judía pegua hesakã porã pe evangelio rupive. Káda principio Ñandejára ñe’ẽme oguereko hendaguã, káda hecho katu oguereko he’iséva. Ha pe estructura kompleta, iñapytu’ũme ha ijejapópe, ome’ẽ testimonio Ijapohárape. Péichaite peteĩ estructura ndaipóri arandu ikatúva oñemo’ã térã ojapo, ndaha’éiramo pe Infinito mba’éva añónte.” Educación, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Añetehápe, pe ñe’ẽ hebréo “ereb boqer” ojejuhu poapy jey la Biblia-pe. Tapiaite oñembohasa hag̃ua “ka’aru ha pyhareve”, ndaha’éiramo Daniel 8:14-pe, upépe oñembohasa hag̃ua “ára”. Ñe’ẽngatu rupive, pe versíkulo catorce ha’e “pe fundamento ha pe pilar mbytéva pe jerovia Adventista rehegua.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Pe Escritura, opaite ambue apytépe, ha’éva’ekue mokõivéva pe fundamento ha pe pilar mbytegua jerovia Adventista rehegua, ha’eva’ekue pe ñe’ẽje’e: ‘Mokõi mil ha mbohapy cien ára peve; upéi pe santuario oñemopotĩta.’ [Daniel 8:14.]” The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Péicha ningo pe mba’e añetetéva ha’e pe “ára” pe versíkulo-peha hína pe poapýha jey umi siete jeyguágui upe ñe’ẽ hebréope ojeporúva. Ha pe mba’e ojehecháva Bíblia-pe, Ñandejára ogueraháva profetikamente umi traduktórpe pe versión King James-gua, oñembojoaju hag̃uáicha hembipotápe pe enigma bíblico pe poapýva ha’égui umi siete apytégui, pe versíkulo ohechaukáva peteĩva mokõi visión capítulo ocho-peguágui. Peteĩ ñe’ẽ oñetradusíva “visión” ramo capítulo ocho-pe ha’e pe ñe’ẽ hebreo “chazon”, ha ambue katu “mareh”. “Mareh” he’ise jechauka hag̃uaicha, ha pe visión “mareh” ha’e pe visión Cristo jechakuaáre Ñandejára Ñe’ẽ profético-pe. Pe visión “mareh” Daniel 8:14-pe ohechauka Cristo ojekuaaukava’erãha ha sapy’aitépe ou Itemplope 22 jasypa 1844-pe. Ko’ã añetegua ha’e mba’e añetéva, ha oguereko hikuái iñimportánsiape upe versíkulo rehe, ha’éva pe pilar mbytegua; ha pe pilar mbytegua ndaha’éi peteĩ doctrina térã peteĩ profecía oñekumplíva 22 jasypa 1844-pe; pe añetegua ha’e pe versíkulo hague Cristo, pe pilar mbytegua.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Ajepy ko ñeñembyasy pypukúpe aime jave, che resa’ẽ peteĩ kérape, ha upéva oheja peteĩ techapyrã pypuku che akãme. Ahecha che kérape peteĩ tupão, ha heta tapicha oñembyaty ha ohóvo upépe. Umi oike vaʼekue añónte upe tupãópe ha okañyvaʼekue ipype oñesalváta aravo oñembotývo; opa umi opytáva okápe okañytaha opa ára g̃uarã. Umi aty guasu oĩva okápe, oikóvo hikuái peteĩteĩ ijapohápe, oñembohory ha omotĩ umi oikevape upe tupãópe, ha heʼi chupekuéra ko tape tekorosãrãha peteĩ ñembotavy porã ojejapóva, ha añetépe ndaiporiha mbaʼeveichagua ñemongyhyje ojehekýiva. Oĩ jepe umi ojagarráva ambuekuérape ani hag̃ua pyaʼe oike umi murálla ryepýpe.
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“Kyhyjégui oñembohory hag̃uáicha che rehe, apensa iporãvetaha aha’arõ pe atyguasu osarambi peve, térã ikatu peve aikey hesakuera’ỹre hikuái rehe. Péro sa’ive hag̃ua rangue, hetave ohóvo hikuái; ha kyhyjégui ag̃uahẽ hag̃ua araka’eve hag̃uáicha, pya’e asẽ che rógagui ha añembotyryry pe aty pa’ũ rupi. Che py’atarovápe ag̃uahẽ hag̃uáicha pe tupaópe, ndahechakuaái ni ndaikuaaséi pe henyhẽva tapicha aty che jerére.”
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Oikévo pe ógapevo pe ógape, ahecha upe tuicha tupão oñemopyenda hag̃ua peteĩ yvyra guasu peteĩnte rehe, ha upépe oñeñapytĩ peteĩ ovecha ra’y oñemondoro ha huguýva. Ore roĩva upépe roikuaa hag̃uaicha upe ovecha ra’y oñembohasaha’ekue, oñembyai ha oñemboguejy ore rehehápe. Opa umi oikeva’ekue tupãópe tekotevẽ ohasa henondépe ha omombe’u iñangaipakuéra. Pe ovecha ra’y renondete oĩkuri apyka yvate, ha umíva ári oguapy peteĩ aty ovy’aitereíva. Yvága resape ha’ete omimbiha hova kuéra ári, ha omomba’eguasu Tupãme ha opurahéi purahéi vy’a ha aguyje rehegua, ha umíva ha’ete umi ánhel kuéra purahéi. Ko’ãva hína umi ou va’ekue pe ovecha ra’y renondépe, omombe’u iñangaipakuéra, ohupyty perdón, ha ko’ág̃a oha’arõ hikuái vy’ápe peteĩ mba’e oikóta hag̃uáicha oguerútava tuicha vy’a.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Jepe aikéma oike rire pe óga ryepýpe, peteĩ kyhyje ou cherehe, ha peteĩ ñemotĩ añandu tekotevẽha añemomichĩ ko’ã tapicha renondépe; hákatu ku ambojekuaávaicha añemoĩva’erã tenondépe, ha mbeguekatúpe aha ajerévo pe yvyra guasu jerére ikatu hag̃uáicha añembohovái pe ovecha ra’yme, upérõ peteĩ turu osapukái, pe tupão oryryi, osẽ sapukái pu’aka rehegua umi santo aty guasúgui, peteĩ hesakã porãite ha ñemondýi hag̃uáva omyesakã pe óga, upéi opa mba’e oiko pytũ hũ mbaretépe. Umi vy’apavẽva opa hag̃ua okanýma pe hesakã ndive, ha che añembojahe’o hag̃uáicha aime cheño pe pyhare kirirĩ ha ñemondýi ryepýpe.”
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Apáyma peteĩ ñembyasy tuichaitéva che py’apýpe, ha hasýeterei chéve añekonvense hag̃ua aikóhague peteĩ képe añoite. Ojechauka chéve che kavajuha oĩma hague oñemohendáva’ekue; ha Tupã Ñandejára Espíritu oheja hague chéve, ha araka’eve ndaoujeymo’ãiha.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Koʼág̃a ñañehaʼã ojehecha hag̃ua ñande jajapótapa peike hag̃ua pe témplope ha upéi ñamombeʼu hag̃ua ñane angaipa ha jahupyty hag̃ua Ijeguerekopyhýpe pe jehechauka tekojojaha guive ouvaʼekue jehovasa. Ko paha ñehenói oike hag̃ua pe témplope oñembojerépe heta mbaʼe ojokóva ñande peteĩteĩme ñande jeike hag̃ua, ha koʼág̃a ñakyhyjéramo térã ñapytáramo, ñañembojáta “ñañoite pyhare kirirĩ ñemondýipe.” Péro kóva ndahaʼéi añónte pe punto che amombeʼuséva.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” that carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United Sates in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eight that is of the seven. One fact, represented in one Hebrew phrase, as one English word; brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Oñemoĩkuaa hag̃ua tekotevẽha ko versíkulo iñimportantetereíva, oñemoinge ipype pe jehechaukapy pe ñe'ẽ “ára” rehegua, oguerekóva hendive pe eníigma profétika: pe poapyha ha’eha pe siete-gui, ha upéva ha’e peteĩva umi rueda apytégui pe sello aravope umi cien cuarenta y cuatro mil rehegua. Pe sellado períodope, pe protestante hatĩ ha pe republicano hatĩ pe sexto rréino rehegua pe profesía bíblica-pe mokõivéva ombohováita pe eníigma: pe poapyha ha’eha pe siete-gui. Umi poapy presidente ohasava’ekue pe tiempo del fin guive ary 1989 guive, Trump oiko pe sexto mburuvicha guasu ramo pe sexto rréinope, ha ogana rire itiémpo mokõiha, oiko pe poapyha ramo, pe siete-gui oúva. Pe Estados Unidos rembiapópe ojepyso jeyvo pe Edicto de Milán ary 313-pe, pe movimiento laodicense umi cien cuarenta y cuatro mil rehegua oikóta pe movimiento filadelfiano umi cien cuarenta y four mil rehegua. Pe sellado aravo oñemohu’ã pe ley dominical-pe, upépe pe papado rehegua herida mortal oñemonguera jey, ha péicha ha’e omohu’ã pe eníigma Apocalipsis diecisiete-pe guare, pe poapyha ramo pe siete-gui. Peteĩ añetegua, oñerrepresentáva peteĩ ñe’ẽjoaju hebreo-pe, peteĩ ñe’ẽ inglés ramo; ogueru pe versíkulo ohechaukáva pe juicio ñepyrũ pe versíkulo ohechaukáva pe juicio ñemboty pe sellado aravope umi cien cuarenta y four mil rehegua.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Opaite mba’e añetegua oguereko hendaguã, ha peteĩ jeýnte oĩ peteĩ jejapo papapy rehegua peteĩ “papapy” peteĩ ambue “papapy” jey rehegua pe Nuevo Testamento-pe, ha mokõi añoite pe Antiguo Testamento-pe. Pe alfa pe “jejapo papapy rehegua” oĩ Génesis-pe.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Oĩramo Caín rehe oñevengáta siete jey, añetehápe Lamec rehe katu setenta y siete jey. Génesis 4:24.
The omega ‘numerical construction’ is in Matthew.
Pe omega “jejapo papapýpe” oĩ Mateo-pe.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Upéi Pedro ou hendápe, ha he’i: Ñandejára, mbovy jeýpa che ryvy opeka va’erã che rehe, ha che aiperdona ichupe? pevepa siete jey? Jesús he’i ichupe: Ndaha’éi ha’e ndéve, peve siete jey; síno, peve setenta jey siete. Mateo 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Koʼã pasáhe ohechauka pe peteĩha ha pahápegua jeyha la Bíblape, peteĩ papapy ojehechakuaa hag̃ua oñembohetave hag̃ua ambue papapy ndive. Oĩ heta papapy, ha Génesis pegua alfa ha Mateo pegua omega oguereko peteĩchagua apopy papapýpe, ha oipuru umi mokõi papapy peteĩchagua, “siete” ha “setenta”.
Between the alpha and omega; the middle, and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Alfa ha omega mbytépe; pe mbyte, ha ambue tenda añoite oĩháme ko ñemopu’ã papapy rehegua, hína Levítico mokõipa po. Upépe umi mokõi papapy ndaha’éi “siete” ha “setenta”, síno “siete jey siete ary”.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Ha reikuaata vaʼerã ndejeheguínte siete arapokõindy áñopegua, siete jey siete áño; ha umi siete arapokõindy áñopegua pukukue oikóta ndéve cuarenta y nueve áño. Levítico 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land, is contrasted with the curse of seven times, that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Pe construcción numérica mbytegua oiporu jey pe papapy ‘siete’, ha ndaha’éi pe papapy ‘setenta’. Pe pasáhe ojejuhuhápe oguereko peteĩ jehovasa ñe’ẽrendúre guarã, ha avei peteĩ maldición ñe’ẽrendu’ỹre guarã. Pe jehovasa oguerekóva tembiguái jeheja hag̃ua ha yvy jejopyjey hag̃ua, oñembojoavy pe maldición “siete veces” rehegua ndive, upéva oñemombe’úva irundy jey Levítico kapítulo veintiséis-pe. Pe jehovasa oikehápe Ñandejára pytyvõ umi áñope pe yvy opytu’u jave, ha peteĩ jehovasa mokõive pe Áño Jubilar-pe, ha pe maldición kapítulo veintiséispegua ha’e pe iñirũmegua pe ñe’ẽmondýi joajupyrépe umi mokõi kapítulopegua.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee are placed between the judgment of Lamech, and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angel’s messages identify four hundred and ninety, as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Pe mbytegua apopy papapy rehegua ojehecha Levítico 25:8-pe (“siete jey siete ary”). Upéi pya’e oñembojoja hendive pe ñe’ẽmondo irundy jeygua “siete jey” rehegua oĩva Levítico 26-pe. Upévare, pe apopy papapy mbytegua orrepresenta mokõivéva: peteĩ jehovasa ha peteĩ maldición, omoheñóivo peteĩ mokõi jeygua testimonio kuatiañe’ẽ Levítico-pe. Pe apopy papapy rehegua, taha’e pe jehovasa térã pe maldición Jubileo rehegua, oñemohenda Lamec juicio apytépe, ha Jesús oikuaaukava’ekue pe límite ára de prueba rehegua. Ko’ã mbohapy oñondive ohechauka peteĩ límite de prueba, ha upeva oñemohu’ãvo ojehechaukáta peteĩ aty ojehovasáva ha peteĩ aty oñemaldesíva. Pe alfa ha omega, orrepresentáva pe mensaje peteĩha ha mbohapyha ánhel rehegua, ohechauka irundy cien noventaha, símbolo ramo tiempo de prueba rehegua. Ha ko’ãva oñembojoajúramo pe maldición térã jehovasa Jubileo rehegua ndive, umi mba’ekuaarã oiko tuicha mba’éva ñañembojávo Ezequiel capítulo peteĩ versículo peteĩ ñehesa’ỹijópe, omoĩva Ezequiel-pe pe año treinta-pe pe diecisieteha ciclo Jubileo rehegua.
That Jubilee cycle ended on October 22, 573 BC and typified not only October 22, 1844, but also the soon-coming Sunday law. We are now in 2026 which is the forty-seventh year of the seventieth Jubilee cycle. This Jubilee cycle has been typified by the ‘seventeenth’ Jubilee cycle where Ezekiel stood in the thirtieth year. He was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one, is to lose your “bearing.”
Pe pehẽ Jubileo opa vaʼekue 22 jasypa 573 a.C.-pe ha ohechauka hag̃ua taʼanga profétika ndahaʼéi añoite 22 jasypa 1844-pe, síno avei pe léi domingo oúta hag̃uápe koʼẽrõitéma. Koʼág̃a ñaime 2026-pe, ha upéva hína pe arýpe cuarenta y sieteha pe setentahápe pe pehẽngue Jubileo rehegua. Ko pe pehẽngue Jubileo ojehechauka vaʼekue taʼanga profétikape pe pehẽngue Jubileo “diecisieteha” rupive, upépe Ezequiel oñemboʼy pe ary treinta-hápe. Haʼe oñemboʼy vaʼekue pe témplope, orepresentáva umi cien cuarenta y cuatro mil, jerovia rupive oike vaʼekue pe Tenda Santísimope pe huísio paha gotyo, ojapo haguéicha umi jerovia hag̃uáva 22 jasypa 1844 rire. Ojeheja hag̃uáicha pe “hecháva” moõpa Ezequiel oĩ marandu profétika ryepýpe, capítulo peteĩ ha versículo peteĩme, haʼete hag̃uáicha oñehundi nde “orientación.”
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as was Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Ohechávo rire Ñandejára mimbipa oñemeʼẽ vaʼekue ysyry Quebar ykére, Ezequiel oñemomirĩ yvýpeguáicha ojapo haguéicha Daniel, Isaías ha Juan. Upéi, umi irundy techapyrãme ojehecha mbaʼe porã oikéva pe ñemohenda porãme umi omeʼẽ vaʼerã pe marandu peteĩ tupãópe ndohechamoʼãi ha nohendumoʼãi hag̃uáicha.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verse one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and not locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Oĩ poteĩva peteĩ téra aravo Ezequiel kuatiápe oñe’ẽva Jerusalén rehe. Yma roñembohovái vaʼekue pe peteĩha ha pe pahague aravo ojuhúva capítulo peteĩ, versículo peteĩ ha mokõi-pe, ha upéi capítulo irundypa, versículo peteĩ-pe. Che ambohovái vaʼekue pe mokõiha aravo ojuhúva capítulo poapy ha versículo peteĩ-pe, péro ijehechaukarã simbólico rehe añoite, ndaha’éi amoĩvo chupe pe ñemongorávo ha Jerusalén ñehundi rehegua joajupe, ha opaite pe kuatia ojeréva upe eje ári. Jerusalén oñehundi 586/585 a.C. paha gotyo. Ha Ezequiel 33:21-pe oguahẽ peteĩ okañyvaʼekue oguerúva marandu Jerusalén hoʼa hague rehe.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Ha ojehu ñande jepokuaápe ary pakõiha-pe, jasypa diezha-pe, ára poha-pe, ou che rendápe peteĩ okañy vaekue Jerusaléngui, he’ívo: “Táva oñehundi.” Ñandejára po oĩ kuri che ári ka’aruete, mboyve pe okañy vaekue ou hag̃ua; ha ojurupe’a cheve, peve ou che rendápe pyhareve; ha che juru ojepe’a, ha ndaikyrỹivéi. Ezequiel 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Pe pa ary pahápe, upe táva ojeinupã, ha upérõ Ezequiel ojehejágui oñe’ẽ hag̃ua ijeheguiete. Ezequiel capítulo ocho pe visión niko pe ary poteĩhápe guare, upévare rupi amo seis ary rupi oiko mboyve upe táva ojeinupã.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Ha ojehu rire, poteĩha áñope, poteĩha jasype, poha ára jasypegua, che aguapy aja che rógape, ha Judá myakãhára kuéra oguapy che renondépe, upépe ou che ári Ñandejára Tupã po. Ezequiel 8:1.
The next year, which was the seventh year, the Elders sought Ezekiel to inquire of the Lord.
Pe áño oúvape, ha’éva pe áño pokõihápe, umi Mburuvichakuéra oheka Ezequiel-pe oporandu hag̃ua Ñandejárare.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Ha ojehu haʼe, pe séptimo áñope, pe mes cincohápe, pe mes décimo árape, ou vaʼekue Israel myakãhára kuéra apytégui ojerure hag̃ua Ñandejárape, ha oguapy che renondépe. Ezequiel 20:1.
Then in the ninth year, the year and a half year siege began.
Upéi, pe año porundyhápe, oñepyrũ pe jejoko peteĩ áño ha mbyte pukukue hag̃ua.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Jevy mokõiha ary po porundyha guive, jasy paha, pe jasy rehegua ára pahápe, Ñandejára ñe’ẽ ou che rendápe, he’ívo: Yvypóra ra’y, ehai ndejehe pe ára réra, ko ára voi rehegua: Babilonia mburuvicha guasu oñemoĩ Jerusalén rovái ko ára voi. Ezequiel 24:1, 2.
Each of these dates represent specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Ko’ã ára peteĩteĩ ohechauka umi techaukaha peteĩteĩva umi ára pahápe guarã, Pablo he’i rupi yma guare Israel ha’eha peteĩ techapyrã umi oikovévape g̃uarã ko yvy opa hag̃uáme.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Koʼág̃a opa koʼã mbaʼe ojehu chupekuéra techapyrãramo; ha ojehai ñande ñemoñeʼẽrã, ñande ári oúva umi ára paha. Upévare, pe oimoʼãva oñemboʼy porãha toñangareko ani hag̃ua hoʼa. 1 Corintios 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Opavave umi seis arange ojepy'apýva Jerusalén rehegua oiko pe peteĩha ára oñemombe'úva capítulo peteĩ, versículo peteĩme, ha pe pahápe ojejuhúva capítulo cuarenta, versículo peteĩme, mbytépe. Mokõive umi ára omboja'o pe quinto año capítulo peteĩme, ha'éva 592 a.C., ha pe vigésimo quinto año capítulo cuarentáme, ha'éva 573 a.C. Nivel “línea sobre línea”-pe Ezequiel oguereko peteĩ línea Egipto-pe g̃uarã, upépe oikehápe Tiro ñe'ẽmbyky, ha peteĩ línea Jerusalén-pe g̃uarã. Pe línea Egipto rehegua oguereko siete waymark directo, (oñemoinge jave Tiro), ha Jerusalén oguereko seis. Ko'ã mokõi línea ndive oĩ Josías línea ha pe décimoséptimo ciclo de Jubileo. Upéicharõ jepe, pe línea ojehechaukáva peteĩ arange directo'ỹre ojejuhu capítulo cuatrome, ha pe línea capítulo cuatro rehegua oguereko heta umi rueda Ezequiel ohechava'ekue oma'ẽrõ guare pe Lugar Santísimo-pe. Avei henyhẽ heta añetegua simbólica rehe.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Pe papapy irundysy treinta ohechauka pe ñe’ẽme’ẽ opa’ỹva, ha kapítulo irundyhápe Ezequiel ojepuru Ñandejára rehegui peteĩ ñemoha’ãnga oikovéva ramo, peteĩ ñemoha’ãnga oguerekóva ipype pe papapy irundysy treinta.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Nde avei, che yvypóra ra’y, ejapyhy peteĩ ladríllo, emoĩ nde renondépe, ha eha’anga hi’ári pe táva, ha’éva Jerusalén: ha ejapo ñorairõ jejoko hese, ha emopu’ã peteĩ tataindy’ỹrõ, ha emboty yvyty hese; emoĩ avei ñorairõhára aty hese, ha emoĩ hese opa rupi ariete ojeka hag̃ua. Upéi ejapyhy ndeve peteĩ sartén hierroguigua, ha emoĩ chupe peteĩ murálla hierroguáicha nde ha pe táva mbytépe: ha embohovái nde rova hese, ha oĩta jejoko guýpe, ha nde rejokóta chupe. Kóva ha’éta peteĩ techaukaha Israel róga pegua. Eñeño avei nde akatúa asu gotyo, ha emoĩ hi’ári pe Israel róga rembiapo vaikue: umi ára papapy rehehápe reñeñótava hi’ári, regueraháta hikuái rembiapo vaikue. Che niko amoĩ nde ári umi ary oguerekóva hikuái hembiapo vaikue, umi ára papapyháicha, mbohapy sua noventa ára: péicha regueraháta pe Israel róga rembiapo vaikue. Ha remohu’ã vove umíva, eñeño jey nde akatúa gotyo, ha regueraháta Judá róga rembiapo vaikue irundy sua ára: peteĩ ára ame’ẽ ndéve peteĩ áryrõ. Upévare embohovái nde rova Jerusalén jejoko gotyo, ha nde jyva oĩta opívo, ha nde reprofetizáta hese. Ha, ehecha, che amoĩta nde ári joapyrã, ha ndaikatumo’ãi rejere peteĩ ykére guive ambuépe peve, remohu’ã meve nde jejoko ára. Ezequiel 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Jerusalén ñemongora, Ezequiel ohechauka haguéicha, ha’e peteĩ “techaukaha”, péicha avei Jerusalén ñemongora oguerúva’ekue Cestius ary 66-pe. Okomenta hag̃ua Jesús ohechauka hague Jerusalén ñehundipa, Sister White ñanemomarandu pe ñehundipa Jerusalén rehegua “directo” ñemboguataha umi ára pahápe. Pe techaukaha ñehundipa rehegua mokõi testígo ári, ojehechaukapyréva Nabucodonosor ha Cestius rupive, omombe’u pe ñemongora techaukaha ha’eha pe techaukaha pe léi dominical og̃uahẽ hag̃uápe.
A Day for a Year
Peteĩ Ára peteĩ Áño hag̃ua
Within the passage we are considering we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angel’s messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, and therefore brought upon themselves death in the wilderness over the forty years of wilderness wandering.
Pe pasáhe ñamyesakãhína ryepýpe jahecha avei pe referencia bíblica omega pe regla tenondegua interpretación profética rehegua William Miller mba’éva pe movimiento peteĩha ha mokõiha ánhel marandu ñepyrũrãme. Pe alfa pe principio peteĩ ára peteĩ áño hag̃ua rehegua avei ha’e va’ekue peteĩ símbolo omega, pórke pe alfa pe principio peteĩ ára peteĩ áño hag̃ua rehegua oñemoĩkuri Números arandukápe pe décimo ha pahaite prueba ramo, Israel ohasa’ỹva’ekue; upévare ogueru hi’ári omanóva desiértope umi irundy pa áño oiko aja pe desiérto rapére.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Ha pene membykuéra oiko hag̃ua tembiguái hag̃ua yvy ojeikuaa’ỹhápe cuarenta ary pukukue, ha ogueraha hag̃ua penekuatia vai, peve pene retekuéra oñehundi hag̃ua upe desiértope. Pe número ára rehegua peẽ pehesa’ỹijo hague pe yvy, cuarenta ára, peteĩteĩ ára peteĩ ary-rõguáicha, péicha peẽ pegueraháta pene angaipa, cuarenta ary; ha peikuaáta che ñe’ẽ ndojejapóiha. Che, Ñandejára, ha’e upéva; añetehápe ajapóta péicha opaite ko aty añáme rehe, umi oñembyaty va’ekue che rehe; ko desiértope oñehundíta hikuái, ha upépe omanoíta. Números 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied into the passage we are considering, as is the significance of the “siege” being the “sign.”
Umi mba’eporã he’ẽva maranduhára rehegua ojehechakuaa hag̃ua pe “ára peteĩ oiko hag̃ua peteĩ ary” rembiasakue pe pu’aka paha guýpe, pe tembiapo porãrã paha rehegua pa’ũme, oñepyrũva Yguasu Pytã rupi ohasa jave; ha upe tembiapokue avei oñemoherakuã jeyha Jerusalén oñemoĩ hag̃uáicha ñemboty guýpe ha oñehundíta hag̃uáicha, tekotevẽ oñentende porã ha ojeporu pe jehaipy rehe ñahesa’ỹijohína; upéicha avei pe “ñemboty” ha’eha pe “techaukaha” iñimportánte.
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Tekotevẽ tembiasakue oñembyatyva’erã ojeporúramo Jerusalén “jere” techaukaha ramo, ha upéva oiko hag̃uáicha peteĩ “eje”, héramo jepe upéicha; ha ñe’ẽjoja rupive, pe jere techaukaha rehe oñembojoaju heta “radio”. Pe jere techaukaha ikatu hag̃uáicha ha’e pe pasaje iñimportantevéva Ezequiel-pe, ha pe techaukaha oheja Judá ñemoñare León oguenohẽ hag̃ua perfección umi mba’égui, iñepyrũme Ezequiel-pe ojeporanduka va’ekue hag̃ua guarã ñembotavy. Pe jere “techaukaha”, pe arýpe peteĩ ára principio, ha umi línea profética oñembyatyva’ekue pe jere rupive, ojehechava’erã upe contexto-pe mokõi po ary ha mbohapypa ohechauka hag̃ua pe pacto opa’ỹva.
The Covenant
Pe Ñe’ẽme’ẽ Aty"}
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Ha he'i Abrámpe: Eikuaa porã nde ñemoñare oikótaha pytagua peteĩ yvýpe ndaha'éiva imba'e, ha omba'apótaha chupekuéra guarã; ha ha'ekuéra ombohasa asýta chupekuéra irundy sua ary pukukue. Génesis 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendents would be captives in Egypt for four hundred years. The second step Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles identified that four hundred years as—four hundred and thirty years.
Ñandejára oike peteĩ pacto-pe Abraham ndive mbohapy jekuavo rupive, ha pe tenondegua umi mbohapy jekuavogui oike vaʼekue pe profesía: Abraham ñemoñarekuéra oikóta Egíptope ñembiguáiramo irundysa ary pukukue. Pe mokõiha jekuávope Abraham oñemeʼẽ pe circuncisión rito, ha pe mbohapyha jekuávope ojejapo Isaac sakrifísio yvyty Moriah ári. Irundysa ary ojehechauka vaʼekue pe alfa-pe umi mbohapy jekuavo Ñandejára ojapo vaʼekue omoñepyrũvo ha oikevo pacto-pe peteĩ tetã oiporavóva ndive. Upéva pe tetã oiporavopyre ha oikéva pacto-pe oñemboyke Tupãgui Esteban ojepytasóramo ita rehe ary 34-pe, ha upéi Pablo, pe apóstol oiporavopyre umi gentilkuérape g̃uarã, ohechauka upe irundysa aryha kóicha: irundysasã ary.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Genesis 3:17.
Ha ko che ha’e, pe ñe’ẽme’ẽ, Tupã omombaretéva’ekue yma Cristo-pe, pe Léi, oúva irundy sua mokõipa arýgui rire, ndaikatúi ombogue térã omboveve, ikatu hag̃uáicha ojapo pe promésa ndoikovéima hag̃ua. Génesis 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel laid upon his left side for three hundred and ninety days, and then on his right side for forty days; identifying two numbers whose sum total is four hundred and thirty.
Pe número ohechaukáva pe ñe’ẽme’ẽ ha’e irundy sy asy, ha umi mokõi testígo Abram ha Saúl rehegua, mokõivéva héra oñemoambuéva Abraham ha Pablo-pe, peteĩteĩva hekópe, ohechauka mokõi ára pukukue iñambuéva ojapóva pe papapy tuichakue irundy sy asy. Tupã omoambue jave peteĩ ánga réra, upéva ha’e peteĩ techaukaha peteĩ joaju ñe’ẽme’ẽgua oĩva pe ánga ha Tupã apytépe. Umi irundy sy asy ary, upévare, ha’e peteĩ ñemboaty osẽva mokõi papapy iñambuéva ñembojoapýgui, Abraham reheguáicha pe irundy sy ha Pablo omoĩva mbohapy pa. Ezequiel oñeno iva chuguy asu gotyo mbohapy sy porundy ára pukukue, ha upéi iva akatúa gotyo irundy pa ára pukukue; upéicha ohechaukávo mokõi papapy ipahaitépe omyenyhẽva irundy sy asy.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
Génesis capítulo once-pe, pe ñemano joaju ojeguerúva pya’e pe y opavave rire Nimrod ñepu’ã rupive ohechauka mokõi joaju apytépe oĩha peteĩ joavypa. Babel róga yvategua mba’ekuéra ohechauka peteĩ Satanás rehegua “peñesalva peẽ voi” joaju tavayguakuérape oñehusgava’erã ha omyasãiva’erã. Upe capítulo-pe avei, hebreokuéra genealogía oñepyrũ Eber heñóivo, ojehechaukávo upéicha peteĩ tetã ojeporavopyre ñepyrũ orepresenta hag̃ua pe tekove joaju, joavy hag̃uáicha Nimrod ñemano joajúgui.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Ha Éber oikove irundy ha mokõipa ary, ha imemby Peleg; ha Éber oikove Peleg rire irundy ciento ha mbohapypa ary, ha imemby kuimba’e ha kuña. Ha Peleg oikove mbohapypa ary, ha imemby Reú. Génesis 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Génesis kapítulo diez-pe, Eber ha Peleg ñeñe'ẽpy oñemombe'u.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Ha Éver-pe heñói mokõi ta’ýra: peteĩva réra vaʼekue Pélag; haʼe oikovévo pe yvy oñembojaʼo haguére; ha iñermáno réra vaʼekue Joctán. Génesis 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Péleg he’ise mboja’o térã pe’a, ha Péleg árape mokõi aty tavayguakuéra ñemoñe’ẽme’ẽgua mboja’o ojehechauka Babel róga yvate rembiasakue ha Nimrod pu’aka’ỹme. Éber oikove irundy sy ary ha sesenta irundy ary peve, ha Péleg (mboja’o) rire onase, oikove gueteri irundy sy ary ha mbohapypa ary. Opa mba’e orekógui hekopete he’iséva, ha irundy sy ary ha mbohapypa ary hína pe papapy Pablo ome’ẽva Abraham ñemoñe’ẽme’ẽ profesíape. Jepe pe papapy irundy sy ary ha mbohapypa oñembojoaju Éber rekovére Péleg onase rire, umi peteĩha mbohapypa irundy ary hekovepegua oje’e “irundy ha mbohapypa ary”, upéva, añetehápe, ha’e mbohapypa irundy ary; ha katu upe ñe’ẽpoty hasy’ỹva rupive umi mbohapypa irundy ary rehe, oñeñe’ẽ “irundy” ha “mbohapypa” rehe (430). Upéi ou irundy sy ary ha mbohapypa, ha upe peteĩha ñe’ẽme’ẽ Péleg rekove rehegua ha’e “mbohapypa.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Éber ha’e hína pe téra Hebreo rapo, ha upéva hína pe ñe’ẽmbyrã peteĩha umi Hebreo rehegua, ha’ekuéra oikótava’ekue tetã ojeiporavóva pe pacto rehegua. Éber he’ise okurusu hag̃ua térã ohasa hag̃ua, upévare ohechauka hag̃ua pe pueblo del pacto ohasáva yvygui pe yvy pyahúpe, Abraham ra’ykuéra ojapohaguéicha ohasa ramo guare pe Mar Pytã pe Yvy Ñeme’ẽmby meve. Pe ojere asyva’ekue desiértope cuarenta ary aja ombohasa’ỹ hag̃uáicha upe jehasa, péro umi cuarenta ary pahápe ohasa hikuái pe Jordán pe Yvy Ñeme’ẽmbyme, upéicha ohechauka hag̃ua pe jehasa paha Tupã retãyguakuéra rehegua. Péleg ohechauka pe tembiasakue, araka’e yvyporakuéra oñemboja’o peteĩha mokõi pueblo del pacto-pe, Nimrod róga yvatehápe. Pe ta’anga pe pacto ñemano rehegua Nimrod-gua hína ñembyaty’ỹ ha apañuãi, ha pe ta’anga pe pacto tekove rehegua hebreokuéra mba’éva hína umi cuatrocientos treinta ary Éber rekovépe, pe ñemboja’o mboyve Péleg ohechaukáva. Pe téra Péleg avei omarkaha peteĩ añetegua simbólica numérica, pórke umi cuatrocientos treinta ary Éber rehegua oñemboja’o mokõi papapyme, ha Péleg ohechauka peteĩ jehechakuaa hag̃ua pe cuatrocientos rehegua pe papapy treinta ndive.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Irundy cien treinta oguereko mokõi parte. Abraham ñe’ẽme’ẽngue irundy cien ary, ha upéva ndive umi mbohapy pa aryve Pablo ohechauka va’ekue. Pe kuaapy hetave oñemoheñóiva pe ñemongu’e paha Tupã tavayguakuérape guarã ojehechauka Daniel kuatiañe’ẽ capítulo doce-pe, upépe pe techaukaha mokõive parte rehegua pe ñe’ẽme’ẽ opa’ỹva rehegua oñemombe’u porãite, ha oñemoĩ umi versículo 9/11-pe.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Ha he’i: Tereho nde rape, Daniel; umi ñe’ẽ oñembotypa ha oñembotýta pe ára paha peve. Heta oñemopotĩta, oñemomorotĩta ha oñeha’ãta; ha umi iñañáva ojapóta mba’e vai; ha avave umi iñañáva ndoikuaamo’ãi; umi arandu katu oikuaáta. Ha pe ára guive oñemboykéta jave pe sacrificio ára ha ára guáva, ha oñemoĩta pe mba’e jeguaru ombosunúva, ohasáta mil mokõi sua noventa ára. Daniel 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508, began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Pe ñemboty pahaite omoheñóiva peteĩ tembiasakue mbohapy jeporavo rehegua, ojehechaukaháicha versíkulo diez-pe “opotĩ hag̃ua, morotĩ hag̃ua ha oñeha’ã hag̃ua,” ojoaju umi mil mokõi sa noventa ary rehe. Pe ñehesa’ỹijo ypykue ko versíkulo rehegua he’i pe ojeipe’aha pe ñorairõ paganisimo rehegua ary 508-pe omoñepyrũ hague peteĩ proceso mbohapypa ary pukukue ogueraháva pe papado oñemopu’ã hag̃ua ary 538-pe Biblia maranduhára ñemombe’úpe pe poteĩha mburuvicharãicha; upéi upéva ogoverna va’ekue pe poteĩha mburuvicharãicha Biblia maranduhára ñemombe’úpe pe mil mokõi sa poxy ary oñemohu’ã meve ary 1798-pe. Umi mbohapypa ary 508 guive 538 peve avei Pablo ohechauka peteĩ “ojejere ypy va’erã” ramo, 2 Tesalonicenses-pe.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
2 Tesalonicenses-pe pe tema hína pe joaju Roma pagana ha Roma papal apytépe, koʼãva hína respectivamente pe irundyha ha poha reino profecíape. Ko capítulo Tesalonicenses-pe William Miller ohechakuaa pe “koʼára guive” pe líbro Daniel-pe ohechauka hague Roma pagana; ha Miller aveive ohechakuaa pe “koʼára guive” Daniel-pe akóinte oñepresenta pe mbaʼe vai oporomombyrýva térã pe ñembyavai oporomombyrýva ndive. Pe mbaʼe vai ha pe ñembyavai oporomombyrýva pe líbro Daniel-pe ohechauka umi mbaʼe Juan omombeʼúva pe líbro Apocalipsis-pe pe taʼanga mymbaguasu rehegua ha pe marka mymbaguasu rehegua, respectivamente.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller omoĩkete hetave, ndaha’éiramo opaite, iñemboaporã profético mokõi pokatu ombyaíva rehe, ojehechaukáva “ara ha ára pegua” ramo (“daily”) (Roma pagana), ha pe mokõiha pokatu ombyaíva, oje’éva mokõi hendáicha: pe tembiapo vai oheja hag̃uáicha (iglesia ha estado ñembojoaju), Apocalipsis-pe—mymba ra’anga ramo (pe estructura profética papal), ha pe mba’e jeguaru oheja hag̃uáicha (kuarahy ñemomba’e guasu) Apocalipsis-pe—mymba marca ramo. Pe kuatiañe’ẽ Miller ohupytyva’ekue Pablo ohechaukaháicha 2 Tesalonicenses-pe ha’e peteĩ entendimiento tenondegua ha ipoguýva Miller-pe g̃uarã, ha’éva símbolo Adventismo ypykue rehegua. Pablo he’i umi ndohayhúiva pe añetegua ojehechaukáva 2 Tesalonicenses mokõiha kapítulo-pe ha’eha umi oguerohorýva pe mbotavy guasu.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of ‘forty’, and four, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
Daniel mbohapy versíkulope (Daniel 12:9–11), pe kuaapy simbólico ára pahápe ndaikatúi oike pype aravo jeporu, pórke 1844 jasypa 22 guive; aravo profético jeporu ndovaléi véima. Umi versíkulo 9/11 ohechauka mokõi período iñambuéva: peteĩ treinta ary ha ambue mil mokõi saĩ poapy ary. Papapy cuarenta ha papapy mil mokõi saĩ poapy mokõivéva ha’e símbolo peteĩ desiérto profético rehegua, ha profecíape ikatu oñembohekopyahu ojupe hag̃ua. Upévare, mil mokõi saĩ poapy ikatu oñentende cuarenta ramo, ha cuarenta ha’e diezmo irundy sua gui. Umi versíkulo 9/11 ohechauka pe papapy pe ñe’ẽme’ẽ opa’ỹva rehegua, oñerrepresentaháicha irundy sua (Abraham) joaju hag̃uáicha treinta (Pablo) ndive. Pe “desiérto” ojehechaukáva “mil mokõi saĩ poapy” rupive ojoja peteĩ “desiérto” “cuarenta” reheguápe, ha irundy, ha’e diezmo irundy sua gui. Treinta ha’e treinta. Irundy sua treinta osẽ pe papapy irundy sua oñembojoapýramo papapy treinta rehe, ha Ezequiel capítulo irundýpe ojehechauka mbohapy sua porundy oñembojoapýramo papapy cuarenta rehe.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Umi versíkulo 9/11 capítulo doce-peguápe ohechauka mbohapy período profético oĩvagui pe mbytépe capítulo-pe, ha ha’e hína peteĩ símbolo pe pacto opa’ỹvagui ojeipe’áva umi ára pahápe. Pe jeipe’a pe significado irundycientos treinta rehegua umi ára pahápe ojejapo Ezequiel capítulo irundy-pe.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, that represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest represents the priesthood of the one hundred and forty-four thousand who are in the middle test, of three tests.
Judá ñemoñare Rykue koʼág̃a oipeʼa hína paha marandu ñeñangarekorã umi, jeroviápe oike vaʼekuépe Pe Tenda Marangatuevepýpe Ezequiel, Juan, Daniel ha Isaías ndive. Pe añetegua ojehechauka hag̃ua oñondive umi ojegueraháva yvate gotyo, ojehechaukáva ndahaʼéi Israel-gua oñemosẽ vaʼekuéntema ramo, ha katu avei peteĩ techaukaha ramo umi cien cuarenta y cuatro mil rehegua. Pe añetegua oñemohenda pe pacto ryepýpe, ojehechaukáva Abraham rembiasakue irundycientos ary rupive, oñondive pe pacto ojehechaukáva Pablo rembiasakue treinta ary rupive. Pe añetegua oñemoĩ porã Daniel doce-pe, umi versículo 9/11-pe, ohechaukáva mbytépe mbohapy período simbólico, umi Millerita-kuéra ontende porã vaʼekue. Pe añetegua mbytegua 9/11, koʼág̃a ojeipeʼáva Daniel doce-pe, ojehechauka Ezequiel trescientos noventa ára ha cuarenta ára rupive. Umi ára ojehechauka Ezequiel-pe pe ary treinta-hápe pe ciclo jubilar diecisieteha-pe, ha Ezequiel, peteĩ paʼi ramo, ohechauka pe sacerdocio umi cien cuarenta y cuatro mil rehegua, oĩva pe prueba mbytépe, mbohapy prueba apytépe.
Ezekiel, is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seventh-months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Ezequiel oñemarca pe prueba templo ryepýpe “ára pohápe” “jasy irundyhápe”, ha upéva historia Millerita-pe ohechauka kuri pe mbyteitépe (“mbyte rupi”) umi siete jasy oñepyrũva’ekue pe ñembotavy peteĩha ári 19 jasyrundy 1844-pe, ha opa 22 jasypa pe ary peteĩteĩme.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“Áño 1844-pe, arahaku pukukue jave, pe aravo mbyte rupi oñemoĩ vaʼekue ypy guive pe 2300 ára opa vaʼerãha ha pe otoño upe arýpe, upépe rire ojejuhúgui ipukukue peve og̃uahẽha, pe marandu oñemomarandu hag̃ua Escritúra ñeʼẽ tee rupive: ‘¡Péina, pe Menda renda oúma!’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
21 jasypokõi, 1844-pe, opytákuri mbyte rupi umi siete jasy marangatu apytépe, ha upe árape Samuel Snow oĩkuri Boston Tabernacle-pe opresenta hag̃ua imarandu Pyharepyte Sapukái rehegua. Upépe, peteĩhaite jey peteĩ exposición pública-pe, ha’e “omoherakuã Ñandejára Ñe’ẽme oĩháichaite: ‘¡Péina, pe Menda Ruvicha ou!’” Koʼág̃a ñande, símbolo-icha, ñaiméva Ezequiel ndive Boston Tabernacle-pe, michĩmi mboyve umi mensajéro pyharepyte sapukái rehegua jehupi osẽ hag̃ua yguasúicha. Pe proceso profético pe poyvi jehupi rehegua ojehechauka línea profética Islam reheguápe Apocalipsis capítulo nueve-pe. Ezequiel capítulo cuatro ome’ẽ pe mokõiha testígo ha pe pahaite upe profesía rehegua mbohapycientos noventa y un ary ha quince ára rehegua, ha upéva ojapo capítulo cuatro-pe.
We will continue these things in the next article.
Ñamotenondéta ko'ã mba'e pe artíkulo oútavape.