We are still addressing Elijah as a prophetic symbol. Elijah proclaimed to Ahab that there would not be rain, except at his word for three years.
Rojapo gueteri hína Elías rehe, peteĩ símbolo profético ramo. Elías omoherakuã Acab-pe ndaiporimo’ãiha ama, iñe’ẽ rupi añoite, mbohapy áño pukukue.
And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.
Ha Elías, pe Tisbegua, Gileadgua rekove apytégui vaekue, he’i Acab-pe: Oikovéva Ñandejára Israel Jára, che añembo’yha henondépe, ko’ã áños pukukue ndaipóri mo’ãvéi ysapy térã ama, ndaha’éiramo che ñe’ẽ rupi. 1 Reyes 17:1.
Christ informs us in the book of Luke, that the three years was actually three and a half years.
Cristo he’i ñandéve Lucas kuatiápe, umi mbohapy ary añetépe ha’e hague mbohapy ary ha mbyte.
An he said, Verily, I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. Luke 4:24–26.
Ha he'i: Añetehápe ha'e peẽme, ndaipóri maranduhára oñemoneĩva hogayguakuéra apytépe. Ha añetehápe ha'e peẽme, heta viúda oĩ va'ekue Israel-pe Elías árape, yvága oñemboty jave mbohapy áño ha seis mése pukukue, ha tuicha ñembyahýi oiko opaite tetãme; upéicharõ jepe, Elías ndojejokoiete ni peteĩva hendápe, síno Sarepta-pe añoite, Sidón táva pegua, peteĩ kuña viúda rendápe. Lucas 4:24–26.
The three and a half years took place in the time of Ahab and Jezebel, thus identifying the three and a half prophetic years from 538 until 1798, when the papacy, represented as Jezebel in the church of Thyatira, ruled during the Dark Ages.
Umi mbohapy ary mbyte ary oiko Acab ha Jezabel tiémpope; upéicha rupi ojehechauka umi mbohapy ary mbyte profétiko 538 guive 1798 peve, upe jave papado, ojehechaukáva Jezabel ramo pe tupãóga Tiatíra-pe, ogoverna hague Ára Pytũ aja.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. Revelation 2:20–23.
Upéicharamo jepe, areko mbovymi mba’e nde rehe aĩ hag̃ua, nde reheja rupi kuña Jezabel-pe, ha’e voi oñembohéra profetisa ramo, ombo’e ha ombotavy hag̃ua che rembiguáipe toñemoakãratĩ hag̃ua, ha ho’u hag̃ua mba’e ta’ãnga rehe oñekuave’ẽva. Ha ame’ẽ kuri chupe ára oñembopy’aguapy hag̃ua iñemoakãratĩgui; ha ha’e ndoñembopy’aguapýi. Péina, amomboíta chupe tupa’ẽ ári, ha umi oñemoakãratĩva hendive jehasa asy guasúpe, ndopy’aroviáiramo hikuái hembiapokuégui. Ha ajukáta imembykuérape mano rupive; ha opaite tupao oikuaáta cheha upe ohekáva py’a pypuku ha korasõnguéra; ha ame’ẽta peteĩteĩme pende apytépe pene rembiapokuéra he’iháicha. Apocalipsis 2:20–23.
Jezebel’s “space to repent” was three and a half years in the days of Elijah, and three and a half prophetic years from 538 until 1798 in the Dark Ages of papal persecution. The punishment of Jezebel and the kings of Europe who committed fornication with her, was to be cast into a bed of tribulation and the death of her children. There were faithful souls during the Dark Ages, that had also been cast into a bed of tribulation, but they would live. When cast into the bed of tribulation, the outcome of life for the faithful or death for the unfaithful was based upon their “works.” The faithful’s bed of tribulation, produced patience and life. Their bed of tribulation would cease towards the end of the three and a half years, just before Elijah left Sarepta to command Ahab to call all Israel to Mount Carmel.
Jezabel-pe oñeme’ẽ vaʼekue pe “tiempo oñearrepenti hag̃ua” haʼe vaʼekue mbohapy áño ha mbyte Elías árape, ha avei mbohapy áño profético ha mbyte ary 538 guive 1798 peve, pe pytũmbýpe pe papado ñemoñareʼỹ asýpe. Jezabel rehe ha mburuvichakuéra Europa-pegua ombojeheʼa vaʼekue hendive tekovaípe, pe castígo vaʼekue oñemombo hag̃ua chupekuéra peteĩ tupa jehasa asýpe ha imembykuéra manope. Oĩ vaʼekue avei ánga jerovia hag̃ua pe Edad Media aja, umíva avei oñemombo vaʼekue peteĩ tupa jehasa asýpe, ha katu umíva oikove vaʼerã. Oñemombo jave peteĩ tupa jehasa asýpe, pe osẽtava tekove umi jerovia hag̃ua guarã térã mano umi iñeʼẽrenduʼỹva guarã odepende vaʼekue hikuái ijapopyre rehe. Umi jerovia hag̃ua rembiasakue jehasa asy rehegua ogueru paciencia ha tekove. Iñembosakoʼiha jehasa asy rehegua opáta vaʼerã mbohapy áño ha mbyte pahávo gotyo, Elías osẽ mboyve Sarepta-gui omanda hag̃ua Acab-pe ohenói hag̃ua opa Israelpe Monte Carmelo-pe.
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.
“Pe tupao ñemuhára ndopytái opaite pe periodo 1260 ary pukukue jave. Tupã ipy’a porãgui Itavayguakuérape omombyky pe tiempo ohasava’erã hikuái pe tataicha hakuetéva jehasa’asy. Oikuaauka jave pe ‘jehasa’asy guasu’ oútava’ekue pe tupao ári, pe Salvador he’i: ‘Ha umi ára ndajemombykyiramo, avave ndojesalvamo’ãi; ha umi poravo pyharekápe, umi ára oñemombykýta.’ Mateo 24:22. Pe Reforma pu’aka rupive, pe ñemuhára oñemohu’ã 1798 mboyve.” The Great Controversy, 266, 267.
The judgment of the “bed of tribulation” for the papacy would “kill her children with death,” but the judgment of the “bed of tribulation” contained a promise of life for those whose works demonstrated their faithfulness, as illustrated in the death of the widow of Sarepta’s son.
Pe “tupãicha ñembyahýi renda” rehegua jehechakuaa papado rehegua “ojukáta iñemoñarekuérape mano reheve”; upéicharõ jepe, pe “tupãicha ñembyahýi renda” rehegua jehechakuaa oguereko vaʼekue peteĩ ñeʼẽmeʼẽ tekove rehegua umi hembiapo ohechaukáva ijerovia hag̃ua ipyʼaguapýpe, ojehechaukaháicha pe viuda Sareptagua memby kuimbaʼe manope.
And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son? And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed. And he cried unto the Lord, and said, O Lord my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son? And he stretched himself upon the child three times, and cried unto the Lord, and said, O Lord my God, I pray thee, let this child’s soul come into him again. And the Lord heard the voice of Elijah; and the soul of the child came into him again, and he revived. And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth. And the woman said to Elijah, Now by this I know that thou art a man of God, and that the word of the Lord in thy mouth is truth. 1 Kings 17:17–24.
Ha ojehu rire ko’ã mba’e, pe kuña ra’y, hógape oikóva jarýi, hasy; ha hasykatuete, ndaipóri hag̃uáicha pytu oheja va’ekue ipype. Upérõ ha’e he’i Elíaspe: Mba’e piko che rehegua nde ndive, nde Tupã kuimba’e? Reju piko che rendápe remandu’a hag̃ua che angaipa, ha rejuka hag̃ua che ra’ýpe? Ha ha’e he’i ichupe: Eme’ẽ chéve nde ra’y. Ha oguenohẽ chupe ijyva apytégui, ha ogueraha yvate koty guasúpe, upépe ha’e opyta haguépe, ha omoĩ chupe iñandyrúpe. Ha osapukái Ñandejárape, ha he’i: Ñandejára che Tupã, reporombohasa piko avei vai ko viúdape, che aikoha hendive, rejukávo ita’ýrape? Ha oñemyasãi pe mitã ári mbohapy jey, ha osapukái Ñandejárape, ha he’i: Ñandejára che Tupã, ajerure ndéve, tojevy jey ko mitã ánga ipype. Ha Ñandejára ohendu Elías ñe’ẽ; ha pe mitã ánga ojevy jey ipype, ha oikove jey. Ha Elías ojapyhy pe mitã, ogueru chupe yvate koty guasúgui ogópe, ha ome’ẽ jey isýpe; ha Elías he’i: Ma’ẽ, nde ra’y oikove. Upérõ pe kuña he’i Elíaspe: Ko’ág̃a aikuaa kóva rupive ndehaeha Tupã kuimba’e, ha Ñandejára ñe’ẽ nde jurúpe oĩha añetegua. 1 Reyes 17:17–24.
The widow recognized that Elijah was “a man of God,” for “the word of the Lord” that brought her child back to life, was the word “truth.” The three-step process of Elijah stretching himself upon the widow’s son was understood by the widow as the “word” in Elijah’s mouth as “truth.” The Hebrew word ‘emeth,’ is translated in the passage as “truth,” and represents the creative power of Alpha and Omega. It is the Hebrew word created by the first, thirteenth and last letter of the Hebrew alphabet, and represents the Power who can bring the dead back to life.
Pe viuda ohechakuaa Elías ha’eha “Tupã kuimba’e”, pórke “Ñandejára ñe’ẽ” ombojevy va’ekue hekove ita’ýrape, ha’e va’ekue pe ñe’ẽ “añetegua”. Pe mbohapy jey rupi Elías oñemyasãiva’ekue pe viuda ra’y ári, pe viuda oikuaa upéva Elías jurupe oĩva “ñe’ẽ” ramo “añetegua”. Pe ñe’ẽ hebreo ‘emeth’ oñembohasa ko pasáhepe “añetegua” ramo, ha oguerovia pe pu’aka poromoheñóiva Alpha ha Omega rehegua. Ha’e hína pe ñe’ẽ hebreo ojejapóva pe peteĩha, pakõiha mbohapyha ha pahaguéva letra alfabeto hebreopegua reheve, ha ohechauka pe Pu’aka ikatúva omoingove jey umi omano va’ekuépe.
The faithful, just as the unfaithful in the “space” of probationary time represented by the three and a half years, received the judgment of a “bed of tribulation.” Death was the outcome for the children of the class that followed the whore who committed fornication and taught the doctrines of paganism. Life was given to the other class who followed the directions of Elijah, and believed the Word of “truth.”
Umi jerovia hag̃ua, umi ndijeroviáivaichaite pe “espacio” tiempo de prueba rehegua ojehechaukáva umi mbohapy áño ha mbyte rupive, orresivi vaʼekue pe juicio peteĩ “tupa jehasa asy” rehegua. Mano vaʼekue pe resultado umi mitãnguéra pe clase oho vaʼekuépe kuña rekoreíva rapykuéri, pe oikóva tekovai rehe ha omboʼéva paganismo doctrina-kuéra. Tekove oñemeʼẽ vaʼekue pe ambue clase-pe, pe oseguíva Elías ñemboʼe ha ogueroviáva pe Ñeʼẽ “añetegua” rehegua.
The widow had followed Elijah’s command to fetch him some water and give him some bread, and her obedience to the prophet’s word represents the faithful in the Dark Ages of Thyatira. (It is worth noting that when Elijah commands the widow to first feed him, and thereafter feed her son and herself that what is represented is that Elijah is the first to receive the food to eat. He is first to receive the message, and thereafter the church.) We are informed that the works of the faithful, were greater at the end than the beginning.
Kuña imena vaekue osegi Elías rembiapoukapy ogueru hag̃ua chupe y ha ome'ẽ hag̃ua chupe mbujape, ha iñe'ẽrendúvo proféta ñe'ẽme ohechauka umi jeroviapy rehegua Árype Yvytimbo Yma Thyatira pegua. (Iporã ojehechakuaa hag̃ua kóva: Elías omanda ramo pe kuña imena vaekuépe omongaru raẽ hag̃ua chupe, ha upéi omongaru hag̃ua ita'ýrape ha ijehe, pe ojehechaukáva hína ha'eha Elías ohupyty raẽha tembi'u ho'u hag̃ua. Ha'e raẽ ohupyty pe marandu, ha upéi pe iglesia.) Ojeikuaauka ñandéve umi hembiapokue umi jeroviaha rehegua tuichave hague ipahápe iñepyrũmbýgui.
And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. Revelation 2:18, 19.
Ha pe ánhel peve pe tupao Tiatíra-pegua ehai: Kóva he’i Tupã Ra’y, upe oguerekóva hesa tata rendyicha, ha ipykuéra itakuáicha brónse porã; Che aikuaa ne rembiapokue, ne mborayhu, ne rembikuái, nde jerovia, ne paciencia, ha ne rembiapokue; ha umi pahaguáva hetave umi ypyguágui. Apocalipsis 2:18, 19.
The faithful manifested good “works” during the “space” the papacy was given to repent, but their works at the last were “more than the first.” As the “space” was ending, Christ sent the morning star of the reformation, who began the work of no longer suffering the papacy, who taught the church to “commit fornication, and eat things sacrificed unto idols.”
Umi jerovia ohechauka tembiapo porã pe “tiémpope” pe papado oñeme’ẽva’ekue chupe oñearrepenti hag̃ua, ha umi hembiapo ipahápe “hetave umi ypyguávagui”. Pe “tiémpo” opa hag̃uáicha, Cristo omondo pe pytũmbýpe osẽva mbyja, pe Reforma rehegua, omoñepyrũva’ekue pe tembiapo ndopytavéima hag̃uáicha ojeheja pe papado, pe ombo’éva’ekue pe tupãópe “toñemongakuaa tekovaipe, ha toukaru umi mba’e oñekuave’ẽva’ekue ta’ãnga tupãnguérape.”
And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 2:26–29.
Ha pe oganáva, ha oikóva che rembiapo rehe opa peve, chupe ameʼẽta puʼaka umi tetãnguéra ári: haʼe oguerekóta hesekuéra mburuvicha hag̃ua yvyra hierroguigua hag̃ua; ñaʼẽnguéra ñembyhyru ñaiʼũ apoha mbaʼyrúicha oñembyai hag̃ua peteĩchaite; péicha avei che ahupyty haguéicha che Ru gui. Ha ameʼẽta chupe pe mbyja pyharevegua. Pe oguerekóva apysa, tohendu mbaʼépa Espíritu heʼi umi iglesia-kuérape. Apocalipsis 2:26–29.
Christ had “a few things against” the faithful at the beginning of the “space” given the papacy to repent, for they had allowed Jezebel “which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.” But at the end of the “space” the faithful would cease to suffer the papacy to continue her seductions.
Cristo oreko “mbovymi mba’e” umi jeroviapy rehegua ikatúva he’i hag̃ua hesekuéra pe ijerovia hag̃ua oñepyrũvo pe “tiempo” oñeme’ẽva’ekue papado-pe oñearrepenti hag̃ua, ha’ekuéra oheja haguére Jezabel-pe, “ha’e voi oñembohérava profetisa, ombo’e ha ombotavy hag̃ua che rembiguáipe oporomoakãratĩ hag̃ua ha ho’u hag̃ua mba’e oñekuave’ẽva’ekue ta’ãngakuérape.” Péro pe “tiempo” paha gotyo umi jerovia hag̃ua opytáva ndohasymo’ãvéima papado-pe osegi hag̃ua iñembotavykuérape.
“In the fourteenth century arose in England the ‘morning star of the Reformation.’ John Wycliffe was the herald of reform, not for England alone, but for all Christendom. The great protest against Rome which it was permitted him to utter was never to be silenced. That protest opened the struggle which was to result in the emancipation of individuals, of churches, and of nations.” The Great Controversy, 80.
“Pe siglo catorce-pe opu'ã Inglaterra-pe pe ‘Ñemyatyrõrã mbyja ko’ẽmbota’. Juan Wycliffe ha'e va'ekue pe marandu reruhára ñemyatyrõ rehegua, ndaha'éi Inglaterra añónte hag̃ua, síno mayma cristiandad rehe guarã. Pe tuicha protestа Roma rehegua, oñeme'ẽ haguére chupe toikuaauka, araka'eve ndopytamo'ãi hag̃ua oñembogue. Upe protesta ombohape pe ñorairõ, oguahẽ va'erã va'ekue pe sãso yvyporakuéra rehegua, tupãónguéra rehegua ha tetãnguéra rehegua.” The Great Controversy, 80.
The food God’s servants eat, is the doctrines or message they receive. Fornication is the church employing state power to accomplish the enforcement of her idolatrous doctrines. In the “space” Jezebel was given to repent, the church fled into the wilderness for protection.
Tembi’u Tupã rembiguái okarúva ha’e umi doctrina térã marandu ha’ekuéra ohupytýva. Tekovai ha’e pe tupaogua oiporu hag̃ua mburuvichakuéra retã mba’epu’aka omoañete hag̃ua ñemoĩmbaretépe idólatra doctrina-kuéra. Pe “aravo” Jezabel oñeme’ẽ va’ekue hag̃ua oñembyasy, pe tupaogua okañy hag̃ua ñu meguápe oñeñangareko hag̃ua.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days…. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:6, 14–16.
Ha pe kuña oñani pe desiérto-pe, upépe oguereko peteĩ tenda Tupã ombosako’iva’ekue chupe g̃uarã, upépe oñembyahýi hag̃ua chupe mil mokõi ciento sesenta ára pukukue…. Ha pe kuñáme oñeme’ẽ mokõi pepo peteĩ taguato guasu rehegua, ikatu hag̃uáicha oveve desiérto-pe, hendápe, upépe oñemongaru hag̃ua peteĩ ára, ha árakuéra, ha mbyte ára, mboi rova-gui. Ha pe mboi omosẽ ijuru-gui y peteĩ ysyry guasuicha pe kuña rapykuéri, ikatu hag̃uáicha ogueraha chupe pe ysyry. Ha yvy oipytyvõ pe kuñáme, ha yvy ojurupe’a, ha omokõ pe ysyry pe dragón omosẽva’ekue ijuru-gui. Apocalipsis 12:6, 14–16.
During the time of persecution of Jezebel and Ahab, Obadiah represented the protection that was provided by the wilderness in the time of the papal rule.
Jezabel ha Acab ñembyahýi aja, Abdías ohechauka pe ñangareko oñeme’ẽva’ekue desiérto rupive pe ára papal poguýpe.
And Ahab called Obadiah, which was the governor of his house. (Now Obadiah feared the Lord greatly: For it was so, when Jezebel cut off the prophets of the Lord, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) 1 Kings 18:3, 4.
Ha Acab ohenói Abdíaspe, ha'éva hóga rehegua ruvicha. (Abdías katu okyhyje eterei va'ekue Ñandejáragui; ha péicha oiko rire Jezabel ojuka jave Ñandejára maranduharakuérape, Abdías ogueraha cien maranduharakuérape, omokañy hag̃ua cincuenta-cincuenta peteĩ itakuápe, ha omongaru chupekuéra mbujape ha ýpe.) 1 Reyes 18:3, 4.
Obadiah’s work of hiding the prophets by fifty in caves is the symbol of the place in the wilderness that was prepared by God to feed the faithful, who refused to eat the doctrines of the papacy and who also refused to accept the unholy relationship represented by her fornication with the kings of Europe. The space of time that Elijah had been directed to the widow of Sarepta for food and protection from Jezebel and Ahab, was the space of time the church fled into the wilderness, and the place prepared for them by God was represented by the work of Obadiah.
Abdías rembiapo omoñemíkava profétakuérape cincuenta-cincuenta yvykua kuérape, ha’e pe símbolo pe tenda desiértope Tupã ombosako’íva omongaru hag̃ua umi jeroviapyha, omboykekuéva ho’u hag̃ua pe papado doctrinakuéra ha avei omboykekuéva omoneĩ hag̃ua pe joaju marangatu’ỹ oñerepresentáva heko vai rupive mburuvichakuéra Európagua ndive. Pe ára pukukue Elías oñembohováiva pe viuda de Sarepta rendápe tembi’urã ha ñangarekorã Jezabel ha Acab-gui, ha’e pe ára pukukue tupao okañy hag̃ua pe desiértope, ha pe tenda Tupã ombosako’íva chupekuéra g̃uarã oñerepresenta va’ekue Abdías rembiapo rupive.
Elijah’s place of hiding in Sarepta, called “Zarephath” in the Hebrew, means purification. When the space given Jezebel to repent ended, Elijah went to Obadiah and summoned Ahab to call all Israel to Carmel.
Elías rãnguéra ñemimby Sareptape, hérava “Zarephath” hebreo-pe, he’ise mopotĩrã. Opa rire pe ára oñeme’ẽva Jezabel-pe oñembyasývo hag̃ua, Elías oho Obadías rendápe ha ohenói Acab-pe ombyatypa hag̃ua opa Israel-pe Carmelo-pe.
And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah? And he answered him, I am: go, tell thy lord, Behold, Elijah is here. 1 Kings 18:17, 18.
Ha mburuvicharã Obadías oho aja tape rehe, péina ápe, Elías ojuhu chupe; haʼe oikuaa chupe, hoʼa hova yvýre ha heʼi: “Nde piko che ruvicha Elías?” Haʼe ombohovái chupe: “Che hína; tereho, ere nde ruvichápe: Péina ápe, Elías oĩ koʼápe.” 1 Reyes 18:17, 18.
Elijah’s time with the widow of Sarepta symbolizes the Dark Ages. In the narrative of Elijah and the widow, she was gathering two sticks, for she was about to die. A widow in prophecy is a church, and she represented the church in the wilderness that was about to die.
Elías oiko kuña viuda Sareptapegua ndive oĩhague ára ojoguaiterei pe Edad de las Tinieblas rehe. Pe tembiasakuepe Elías ha pe kuña viuda rehegua, ha’e ombyaty mokõi yvyra’i, ha’e niko oĩma omano hag̃uáicha. Peteĩ kuña viuda, profecíape, he’ise peteĩ iglesia, ha ha’e orrepresenta pe iglesia desierto-pe oĩva, oĩmava omano hag̃uáicha.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Revelation 3:1, 2.
Ha ehai pe angel tupaopegua Sardis peguápe ehai: Péicha he’i pe oguerekóva umi siete Espíritu Tupãgui ha umi siete mbyja; aikuaa nde rembiapokue, reguerekoha téra reikovéva, ha reime hag̃ua omanóvaicha. Eñatende porã, ha emombarete umi mba’e hembýva, ha oĩva omanombátava: ndaguerohorýigui nde rembiapokue oñemohu’ãmbaitépe Tupã renondépe. Apocalipsis 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
Ha’e oiko kuri “ombyaty mokõi yvyra”, ha ojepreparávo ikuérape guarã, Elías ojoko chupe.
And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. 1 Kings 17:8–12.
Ha Ñandejára ñe'ẽ ou hendápe, he'ívo: Epu'ã, tereho Sareptápe, Sidón mba'évape, ha eiko upépe. Péina, che amanda peteĩ viúda kuñáme upépe oñangareko hag̃ua nde rehe. Upévare ha'e opu'ã ha oho Sareptápe. Ha oguahẽvo táva rokẽme, péina, pe viúda kuña oĩ upépe ombyatývo yvyra'i; ha ha'e ohenói chupe ha he'i: Egueroúna chéve, ajerure ndéve, michĩmi y peteĩ mba'yrúpe, che aikuaa hag̃ua ay'u. Ha ha'e ohóvo ogueru hag̃ua, ha'e ohenói jey chupe ha he'i: Egueroúmína chéve, ajerure ndéve, peteĩ pehẽngue mbyja nde pópe. Ha'e katu he'i: Oikovéicha Ñandejára nde Jára, ndarekói peteĩ mbyja, peteĩ po'aguĩnte arína peteĩ mba'yrúpe ha michĩmi aséite peteĩ hykúpe; ha, péina, ambyaty mokõi yvyra'i, aikévo hag̃ua ha ambosako'i hag̃ua che ha che ra'y peguarã, ja'u hag̃ua ha upéi ñamano. 1 Reyes 17:8–12.
The widow of Sarepta was gathering “two sticks.” The widow represents the faithful in the time of Jezebel. Her son represents those during the history of Thyatira that died with the promise of being resurrected in the first resurrection.
Sarepta rembirekove ojoguakuaína kuri “mokõi yvyra’i”. Ko rembirekove oñete jerovia hag̃ua umi ijeroviáva rehe Jezabel tiempope. Ita’ýra katu oñete hag̃ua umi Thyatira rembiasakue aja omanóva’ekue pe ñe’ẽme’ẽ reheve oñemoingove jeýta hag̃ua pe ñemoingove jeýpe peteĩha.
And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. Revelation 20:4–6.
Ha ahecha guapyha, ha oguapy hesekuéra, ha oñeme'ẽ chupekuéra huísio; ha ahecha umi oñakã'o va'ekue ánga Jesús rehehápe ome'ẽ haguére testimónio, ha Tupã ñe'ẽ rehehápe, ha umi ndojeroviai'ỹ va'ekue mbói guasúre, ni ta'ãngáre, ha noñemoĩri va'ekue hováre térã ipope imárka; ha oikove jey ha oguapy mburuvicha Cristo ndive mil áño. Péro umi ambue omanóva ndoikove jeýi pe mil áño opa peve. Kóva hína pe jeikove jey peteĩha. Ovy'a ha imarangatu pe oikéva pe jeikove jey peteĩhápe; umívare pe mano mokõiha ndorekói pokatu, síno ha'éta Tupã ha Cristo pa'i, ha oguapýta mburuvicha hendive mil áño. Apocalipsis 20:4–6.
The widow also represents the few in Sardis, that were worthy and given white garments.
Pe viúda avei ohechauka umi mbovymi Sardis-pe, haʼekuéra oĩva’ekue porã ha oñemeʼẽva’ekue chupekuéra ao morotĩ.
Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. Revelation 3:4, 5.
Reguereko mbovymi téra Sardis-pe, ndogueruvichái ijao; ha oguatáta chendive morotĩme, ha’ekuéra oĩgui upévarã. Pe ogana vaʼerã, upéva oñemonde vaʼerã ao morotĩme; ha che ndaikuaái moʼãi héra pe kuatiañeʼẽ tekove rehegua-gui, ha amombeʼúta héra Che Ru renondépe ha hemimboukuéra renondépe. Apocalipsis 3:4, 5.
Those in the fourth church of Thyatira, who faithfully died, represented by the widow’s son, were given white garments in the fifth seal.
Umi oĩva pe irundyha tupãópe Tiatírapegua, omano vaʼekue jeroviahápe, ojehechaukáva viuda raʼy rupive, oñemeʼẽ ao morotĩ pe poha sellope.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Ha oñemboty rire pe sello poha, ahecha pe altar guýpe umi ojejukava'ekue ánga Tupã ñe'ẽ rehehápe, ha pe testimonio ha'ekuéra oguerekóva rehe: ha osapukái hikuái peteĩ ñe'ẽ hatãme, he'ívo: Mboy araka'e peve, Ñandejára, marangatúva ha añeteguáva, nderehusgái ha nerepy'aguasúi ore ruguy rehe umi yvy ári oikóva ári? Ha oñeme'ẽ peteĩteĩme ao morotĩ; ha oñe'ẽ chupekuéra, topytu'u gueteri sapy'ami, peve oñembotýta hag̃ua avei iñirũnguéra tembiguái ha ijoyke'ykuéra, ojejukátava ha'ekuéraicha. Apocalipsis 6:9–11.
The martyrs of the Dark Ages were given white robes, and were told to rest in their graves, until another group of papal martyrs were to be killed, as they had been killed. They had been murdered by the papacy during the space of three and a half years, and they were promised that the papacy would ultimately be judged, but not until a second group of papal martyrs were to be murdered, during the soon-coming Sunday law crisis. Sister White connects the martyrs’ request for judgment upon the papacy, with two passages in the book of Revelation.
Ypy Pytũmby Árape guare mártir-kuérape oñeme'ẽ ao morotĩ, ha oñeñe'ẽ chupekuéra topytu'u hag̃ua heñóiha rupi, ambue aty mártir papal-gua ojejukáta peve, ha'ekuéra ojejuka haguéicha. Ha'ekuéra ojeporojuka va'ekue papado rupive mbohapy ary ha mbyte pukukue jave, ha oñepromete chupekuéra ipahápe papado ojehusgáta haguã, péro ndaha'éi peteĩ mokõiha aty mártir papal-gua ojejuka mboyve, pe apañuãi oúvama léi domingo rehegua aja. Hermana White ombojoaju mártir-kuéra jerure juicio rehegua papado ári, mokõi jehasa hag̃ua Apocalipsis kuatiápe.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.
“Pe quinto sello ojepe’ávo, Juan, pe Revelador, visiónpe ohecha pe altár guýpe umi aty ojejukáva’ekue Tupã Ñe’ẽ rehehápe ha Jesucristo testimónio rehe. Upe rire oúma umi escena oñemombe’úva Apocalipsis capítulo 18-pe, upépe umi jeroviapy ha añeteguáva ohenói osẽ hag̃ua Babilóniagui. [Apocalipsis 18:1–5, oñecita.]” Manuscript Releases, volumen 20, 14.
Revelation eighteen verses one through five represents the two voices of verse one and verse four. The second voice is the call out of Babylon, and it marks the beginning of the Sunday law persecution, when the mighty movement of the third angel, calls God’s other flock out of Babylon. She also places the passage from the fifth seal at the opening of the seventh seal.
Apocalipsis 18:1–5 ohechauka umi mokõi ñe'ẽ versíkulo peteĩha ha irundyha pegua. Pe mokõiha ñe'ẽ ha'e pe henói osẽ hag̃ua Babilonia-gui, ha upéva omarka pe ñepyrũ arapokõindy ára léi rehegua ñemuhára, upe jave pe movimiento mbarete ánhel mbohapyha pegua ohenói Tupã atýra ambuépe osẽ hag̃ua Babilonia-gui. Ha'e avei omoĩ pe pasáhe pe quinto sello-gua pe séptimo sello ñepyrũme.
“[Revelation 6:9–11 quoted]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.
“[Apocalipsis 6:9–11 oñehenói]. Ko’ápe ojehechauka va’ekue Juánpe ta’ãngamýi ndaha’éiva añeteguápe, síno umi oikótava peteĩ ára rendápe tenonderãme.”
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Apocalipsis 8:1–4 oñecita.” Manuscript Releases, volumen 20, 197.
In Revelation chapter eight, verses one through four, the seventh seal is opened.
Apocalipsis capítulo ochope, versículo peteĩ guive irundy peve, ojepe’a pe séptimo sello.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. Revelation 8:1–4.
Haʼe oipeʼa rire pe séllo porundy, oiko kirirĩ yvágape ku media óra rupi. Ha ahecha umi siete ánhel oĩva Tupã renondépe; ha chupekuéra oñemeʼẽ siete trompéta. Upéi ou ambue ánhel ha oñemboʼy pe altár ykére, oguerekóva peteĩ kavureʼy óroguigua; ha oñemeʼẽ chupe heta insiénso, hag̃ua hag̃ua upéva opa umi marangatúva ñemboʼe ndive pe altár óroguigua oĩva tróno renondépe ári. Ha pe tatatĩ osẽva pe insiénsogui, ouvaʼekue umi marangatúva ñemboʼe ndive, ojupi Tupã renondépe pe ánhel po guive. Apocalipsis 8:1–4.
The prayers of the martyrs of the Dark Ages, who in the fifth seal are requesting that God bring judgment upon the whore that commits fornication with the kings of the earth, ascend “up before God,” when the seventh seal is opened. Inspiration aligns the opening of the seventh seal, with Revelation eighteen’s second voice, for it is at the second voice, that God remembers her iniquities, and he then doubles her judgment. Once for the martyrs of the Dark Ages, and once for the blood bath of the Sunday law crisis.
Ñembo’e umi mártir Arapokõindy Pytũmbygua, pe quinto sello-pe ojeruréva Tupãme ogueru hag̃ua juicio kuña itekovaíva ári, oporomonda vaíva yvy ruvicha kuéra ndive, ojupi “Tupã renondépe”, pe séptimo sello ojepe’ávo. Pe inspiración ombojoaju pe séptimo sello jepe’a, Apocalipsis dieciocho pegua mokõiha ñe’ẽ ndive, upéva pe mokõiha ñe’ẽme Tupã imandu’a hague hembiapo vai kuéra rehe, ha upéi omokõiha ijúicio hi’ári. Peteĩ jeýnte Arapokõindy Pytũmbygua mártir kuérape g̃uarã, ha ambue peteĩ jey pe tuguy ryru guasu domingo léi apañuãi rehegua rupi.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Ha ahendu ambue ñe'ẽ yvágagui, he'íva: Pesẽ chugui, che retãyguakuéra, ani hag̃ua peẽ peike hag̃ua hendive iñangaipakuérape, ha ani hag̃ua pejapyhy hag̃ua umi mba'asy vai oguerúva. Iñangaipakuéra niko oguahẽ yvágape, ha Tupã imandu'a hese iñañanguére. Peme'ẽ chupe hembiapokuére ojapoháicha penderehe, ha pemokõi hag̃ua chupe mokõi jevy hembiapokuéra he'iháicha; pe kópa ha'e omyenyhẽ haguépe, pemyenyhẽ chupe mokõi jevy. Apocalipsis 18:4–6.
The few in Sardis that had not defiled their garments, represent those that came out of the history of Thyatira that ended in 1798. They are represented by the widow of Sarepta, a widow who was going to the marriage in 1844.
Mbovymi Sardis pegua ndoky’ái hejao, ohechauka umi osẽ va’ekuépe pe tembiasakue Tiatira rehegua opá va’ekue 1798-pe. Ojehechauka chupekuéra pe viuda Sarepta guáicha, peteĩ viuda ohóva va’ekue pe ñemendápe 1844-pe.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Cristo ouva ñande pa’i guasu ramo pe lugár santísimope, pe santuario ñemopotĩrã rehehápe, ojehechaukaháicha Daniel 8:14-pe; pe Yvypóra Ra’y ou hag̃ua pe Ymaguare Árape rendápe, ojehechaukaháicha Daniel 7:13-pe; ha pe Ñandejára ou hag̃ua Itémplo-pe, omoherakuãva’ekue Malaquías, ha’e peteĩchante mba’e ojehuva’ekue ñemombe’u; ha kóva avei ojehechauka pe ména omendátava ou hag̃ua pe ñemendápe, Cristo omombe’u hag̃uáicha pe parábola diez virgen-kuéra rehegua, Mateo 25-pe.” The Great Controversy, 426.
The widow, was preparing her last supper before her death, when Elijah commanded her to serve him. She illustrates the faithful few in Thyatira, transitioning into the faithful few in Sardis that were gathering “two sticks” for a “fire”.
Kuña imenáva, omanombotátagui, ombosako’i hína kuri iñembi’u paha, Elías katu he’i chupe tomongaru hag̃ua ichupe. Ha’e ohechauka umi mbovymíva jeroviapýva Tiatírape, ohóvo oiko hag̃ua umi mbovymíva jeroviapýva Sárdispe ombyatyva’ekue “mokõi yvyra” peteĩ “tata” rehehápe.
The “two sticks” represent both houses of ancient Israel, that were trampled down by paganism and then papalism, but were to be gathered together and joined as “one stick,” in the history of 1798 to 1844.
Mokõi “yvyra” ohechauka mokõive óga Israel yma guaréva, ojeapyrũva’ekue paganis rehe ha upéi papalis rehe, ha katu ojejapo va’erãva’ekue oñembyaty hag̃ua oñondive ha ojejoaju hag̃ua “peteĩ yvyra” ramo, tembiasakue 1798 guive 1844 peve.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children forever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.
Ñandejára ñe'ẽ ou jey chéve, he'ívo: Avei nde, yvypóra ra'y, ejapyhy peteĩ yvyra ha ehai hi'ári: Judá rehehápe, ha Israel ra'ykuéra ikompañéroke rehehápe; upéi ejapyhy ambue yvyra, ha ehai hi'ári: José rehehápe, Efraín yvyra rehehápe, ha opa Israel róga ikompañéroke rehehápe. Ha embojoaju peteĩre ambue peve, oiko hag̃ua peteĩnte yvyraramo nde pópe. Ha ne retãyguakuéra ta'ýra oñe'ẽ ramo ndéve, he'ívo: Nderehechaukamo'ãi piko oréve mba'épa he'ise ko'ãva? Ere chupekuéra: Péicha he'i Ñandejára Tupã: Péina ápe, ajapyhýta José yvyra, oĩva Efraín pópe, ha Israel ñemoñarekuéra iñirũnguérape, ha amoĩta hendive, Judá yvyra ndive, ha ajapóta chuguikuéra peteĩnte yvyra, ha ha'éta peteĩnte che pópe. Ha umi yvyra rehápe rehaíva oĩta nde pópe hesakuéra renondépe. Ha ere chupekuéra: Péicha he'i Ñandejára Tupã: Péina ápe, ajapyhýta Israel ra'ykuérape umi tetã ambuégui, moõpa oho hikuái, ha ambyatýta chupekuéra opa lado guive, ha aguerúta chupekuéra ijyvýteépe. Ha ajapóta chuguikuéra peteĩ tetãnte upe yvýpe, Israel yvytykuéra ári; ha peteĩ ruvicha guasu añoite oisãmbyhýta chupekuéra opavavépe; ha ndaikomo'ãvéima mokõi tetãrõ, ni ndojepartimo'ãvéima mokõi mburuvichaguasurãme araka'eve. Ha nomongy'amo'ãvéima ijupekuéra ta'angakuérare, ni mba'e jeguaru hag̃uare, ni peteĩve hembiapo vai rehe; ha che asálvata chupekuéra opa hendáguio oikohaguépe, upépe opeka hague, ha amopotĩta chupekuéra; ha upéicha ha'éta hikuái che retãygua, ha che aikóta Ijarakuéra. Ha che rembiguái David oikóta mburuvicha guasu ramo hi'árikuéra; ha opavave oguerekóta peteĩnte ñangarekoha: oguatáta hikuái che huísio kuérape, ha oñangarekóta che léi kuéra rehe, ha ojapóta umíva. Ha oikóta hikuái upe yvýpe ame'ẽ va'ekue Jacob che rembiguáipe, pe yvýpe pende ru ypykuéra oiko haguépe; ha oikóta hikuái ipype, ha'ekuéra, ha ita'ýra kuéra, ha ita'ýra kuéra ra'ykuéra opa ára g̃uarã; ha che rembiguái David oikóta huvicha ramo hi'árikuéra opa ára g̃uarã. Avei ajapóta hendivekuéra peteĩ joaju py'a guapy rehegua; ha'éta peteĩ ñe'ẽme'ẽ opa árarãva hendivekuéra; ha amoĩta chupekuéra, ha ambohetáta chupekuéra, ha amoĩta che tupaopy mbytepekuéra opa ára g̃uarã. Che róga karanda'y guýpe guáva avei oĩta hendivekuéra; heẽ, che aikóta Ijarakuéra, ha ha'ekuéra oikóta che retãygua. Ha umi tetã ambue oikuaáta cheha Ñandejára, amopotĩva Israel-pe, che tupaopy oĩ vove mbytepekuéra opa ára g̃uarã. Ezequiel 37:15–28.
When Elijah leaves Sarepta to call Ahab and all Israel to Mount Carmel, the widowed church that has fled into the wilderness was gathering two sticks for the fire that purifies the widow in advance of the wedding on October 22, 1844. The gathering of the two sticks is the gathering of the Millerite movement that is accomplished in the last sixty-five year period identified in Isaiah seven. The northern kingdom suffered the curse of Moses from 723 BC through 1798, and the southern kingdom suffered the same curse from 677 BC until 1844. In 1844, the spiritual descendants of those two literal nations, were gathered together as one stick, or one nation.
Elías osẽ vove Sarepta-gui ohenói hag̃ua Acab-pe ha opa Israel-pe Monte Carmelo-pe, pe iglesia viuda okañýva desiértope ombyaty hína mokõi yvyra tata oñemopotĩ hag̃uápe pe viúda upe ñemendárõ mboyve ára 22 jasypa 1844-pe. Pe ñembyaty mokõi yvyra rehegua ha’e pe ñembyaty pe movimiento millerita rehegua, oñemboguapýva pe paha sesenta y cinco ary pukukue ojehechaukáva Isaías siete-pe. Pe reino yvate gotyo oguereko va’ekue Moisés jehovasa vai 723 a.C. guive 1798 peve, ha pe reino sur gotyo oguereko upe jehovasa vai peteĩcha 677 a.C. guive 1844 peve. Áño 1844-pe, umi ñemoñare espiritual umi mokõi tetã literal rehegua oñembyaty oñondive peteĩ yvyra ramo, térã peteĩ tetã ramo.
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
Mba’eve ndaha’éiramo, Ezequiel omyesakã mokõi yvyraha’iha mokõi tetã, ha upéi oiko hag̃ua peteĩ tetãnte.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Síria akã hína Damasco, ha Damasco akã hína Rezín; ha sesenta ha cinco ary ryepýpe Efraín oñembyai hag̃ua, ani hag̃ua tetã ramo. Ha Efraín akã hína Samaria, ha Samaria akã hína Remalías ra’y. Napejeroviáiramo, añetehápe ndapeñemopyendamo’ãi. Isaías 7:8, 9.
If we will not believe the prophecy of sixty-five years, we will not be established.
Ndajaroviamo'ãiramo pe profesía sesenta y cinco ary rehegua, ndañamoĩmbáimo'ãi.
We will continue to present Elijah’s symbolism in the next article.
Romoĩta vaʼerã Elías simbolismo pe artíkulo oúvape.