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.
Ñande roseguí ñañe'ẽ Elías rehe símbolo profético ramo. Elías omombe'u Acabpe ndaiporimo'ãiha ama, ndaha'éiramo iñe'ẽ rupive, mbohapy ary aja.
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.
Агьад дыкIэн анцIэ Илья Тишбитэ, Гилад щыIэ къалэхэм ящыщ кIалэр, Ахавым иIуат: «Израилэм иТхьэу, сыпэ иIуэу сыщыт Тхьэм иIащэу, сызыгъэщIэн нэхъ къыхэкIкIэ, мы илъэскIэхэм щIыгъуэ дэкIи уафэ дэкIи къэкIуэнукъым, си псалъэм иIэмэ ар къэкIуэнщ». 1 Царствэхэр 17:1.
Christ informs us in the book of Luke, that the three years was actually three and a half years.
Masih aya nuhun ka kitab Lukas, yén tilu taun éta saéstuna tilu satengah taun.
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.
ඒ වහන්සේ මෙසේ වදාළසේක: සැබැවින් මම ඔබට කියමි, කිසිදු ප්රොපේතයෙකු තම ස්වදේශයේ පිළිගනු නොලබන්නේය. එහෙත් මම ඔබට සත්යක් කියමි: එලියාස්ගේ දිනවල, අහස අවුරුදු තුනක් හා මාස හයක් වැසී තිබූ කාලයේ, මුළු දේශය පුරා මහත් දුර්භික්ෂයක් පැවති විට, ඉශ්රායෙලයේ බොහෝ වැන්දඹුවන් සිටියෝය. නමුත් ඔවුන්ගෙන් කිසිවෙකු වෙත එලියාස් යවන ලද්දේ නැත; සීදෝනයේ නගරයක් වන සාරෙප්තාහි වැන්දඹු ස්ත්රියක් වෙත පමණක් යවන ලද්දේය. ලූක් 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.
Las tres años y medio tuvieron lugar en tiempos de Ajab y Jezabel, identificando así los tres años y medio proféticos desde 538 hasta 1798, cuando el papado, representado como Jezabel en la iglesia de Tiatira, gobernó durante la Edad Media Oscura.
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.
Mezli k tomám proti tobě několik věcí: trpíš totiž tu ženu Jezábel, která si říká prorokyně, aby učila a sváděla mé služebníky ke smilstvu a k pojídání toho, co bylo obětováno modlám. A dal jsem jí čas, aby činila pokání ze svého smilstva, ale neučinila pokání. Hle, uvrhnu ji na lože a ty, kdo s ní cizoloží, do velikého soužení, jestliže nebudou činit pokání ze svých skutků. A její děti usmrtím smrtí; a všechny církve poznají, že já jsem ten, který zkoumá ledví i srdce; a každému z vás dám podle vašich skutků. Zjevení 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.
ናይ ኤልያስ ዘመን የዛቤል “ንስሓ ንምግባር ዝተዋህባ ጊዜ” ሰለስተ ዓመትን ፍርቅን ነበረ፤ ከምኡ ድማ ካብ 538 ክሳዕ 1798፡ ኣብ ጸልማት ዘመናት ናይ ጳጳሳዊ ስደት፡ ሰለስተ ዓመትን ፍርቂ ትንቢታዊ ዓመታት ነበሩ። ቅጣዕ የዛቤልን ናይ ኤውሮጳ ነገሥታት ምስኣ ዝሙት ዝፈጸሙን፡ ኣብ ዓራት ጸበባ ክድርበዩን ደቃ ድማ ሞት ክረኽቦምን ነበረ። ኣብ ጸልማት ዘመናት እሙናት ነፍሳት ነበሩ፤ ንሳቶም ድማ ኣብ ዓራት ጸበባ ተደርብዮም ነበሩ፣ ግና ክነብሩ ነበሮም። ኣብቲ ዓራት ጸበባ ምስ ተደርበዩ፡ ንእሙናት ህይወት ወይ ንዘይእሙናት ሞት ዝህብ ውጽኢት፡ ብ“ግብሮም” ይውሰን ነበረ። ዓራት ጸበባ ናይቶም እሙናት ትዕግሥትን ህይወትን ወለደ። ዓራት ጸበባኦም ድማ ኣብ መወዳእታ ናይቲ ሰለስተ ዓመትን ፍርቅን ኣቢሉ፡ ቅድሚ ኤልያስ ካብ ሳረፕታ ወጺኡ ንኣከኣብ ኩሉ እስራኤል ናብ ተራራ ቀርሜሎስ ክጽውዕ ክእዝዞ ይቋረጽ ነበረ።
“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.
«Вижаи ир аҳли калисо дар тамоми давраи 1260 сол давом накард. Худо бо раҳмати Худ нисбат ба қавми Худ замони озмоиши оташини онҳоро кӯтоҳ гардонд. Наҷотдиҳанда, ҳангоми пешгӯӣ кардани «мусибати бузург», ки бар калисо хоҳад омад, гуфт: «Ва агар он рӯзҳо кӯтоҳ карда намешуд, ҳеҷ ҷисме наҷот намеёфт; аммо ба хотири баргузидагон он рӯзҳо кӯтоҳ карда хоҳад шуд». Матто 24:22. Ба воситаи таъсири Ислоҳот, вижаи ир пеш аз соли 1798 ба поён расонида шуд». «Муборизаи Бузург», 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.
Upapa ñakari tupanpi “cama de tribulación” nisqa taripayqa “wawankunata wañuyninwan wañuchinqa,” ichaqa “cama de tribulación” nisqa taripayqa kawsaypaq huk prometesata apamurqa, ruwasqankuna cheqaq kasqankuta rikuchiqkunapaq, imaynachus Sareptapi viudapa churinpa wañuyninpi rikuchisqa kasqan hina.
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.
ئەمەش دوای ئەو شتانە ڕوویدا، کوڕی ئەو ژنەی خاوەن ماڵەکە نەخۆش کەوت؛ و نەخۆشییەکەی هەندێک توند بوو، تا ئەوەی هەناسەیەک لە ناویدا نەما. ئەویش بە ئیلیا وت: من و تۆ چیتمان پێکەوە هەیە، ئەی پیاوی خودا؟ ئایا هاتوویت بۆ لای من تاکوو گوناهەکەم بەیادم بهێنیت و کوڕەکەم بکوژیت؟ ئەویش پێی وت: کوڕەکەت بدە من. جا لە باوەشی دایکییەوە وەریگرت، و بردییە سەرژوورەکەی ژوورەوە، لەوێ کە خۆی تێدا دەژیا، و خستیه سەر جێگای خۆی. ئینجا هاواری بۆ یەزدان کرد و وتی: ئەی یەزدانی پەروەردگاری من، ئایا تۆش خراپەیەکت هێناوەتە سەر ئەم بێوەژنەیەی لەلای دەژیم، بەوەی کوڕەکەی دەکوژیت؟ و سێ جار خۆی بەسەر منداڵەکەدا درێژ کردەوە، و هاواری بۆ یەزدان کرد و وتی: ئەی یەزدانی پەروەردگاری من، تکایە گیانی ئەم منداڵە بگەڕێتەوە ناویدا. و یەزدان گوێی لە دەنگی ئیلیا گرت؛ و گیانی منداڵەکە گەڕایەوە ناویدا، و زیندوو بووەوە. ئیلیاش منداڵەکەی هەڵگرت، لە ژوورەوە هێنایە خوارەوە بۆ ناو ماڵەکە، و دایە دەستی دایکی؛ و ئیلیا وتی: سەیر بکە، کوڕەکەت زیندووە. ئەو ژنەش بە ئیلیای وت: ئێستا بەەمە دەزانم کە تۆ پیاوی خودایت، و ئەوەی فەرموودی یەزدانە لە دەمتدا ڕاستییە. ١ پاشایان ١٧:١٧–٢٤.
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.
ஆளில்லாத அந்தப் பெண், எலியா “தேவனுடைய மனுஷன்” என்று அறிந்தாள்; ஏனெனில் அவளுடைய பிள்ளையை மீண்டும் உயிர்ப்பித்த “கர்த்தருடைய வார்த்தை,” “சத்தியமான” வார்த்தையாக இருந்தது. எலியா அந்த விதவையின் மகன் மீது தன்னை மூன்று நிலைகளாக நீட்டிக்கொண்ட செயற்பாடு, எலியாவின் வாயிலிருந்த “வார்த்தை” “சத்தியம்” என்பதாக அந்த விதவையால் உணரப்பட்டது. எபிரெய மொழிச் சொல் ‘எமேத்,’ இவ்விடத்தில் “சத்தியம்” என்று மொழிபெயர்க்கப்பட்டுள்ளது; அது ஆல்பாவும் ஓமேகாவுமானவரின் சிருஷ்டிப்புச் சக்தியைச் சுட்டிக்காட்டுகிறது. இது எபிரெய எழுத்துமுறையின் முதல், பதிமூன்றாம், கடைசி எழுத்துகளால் அமைந்த சொல்; இறந்தவர்களை மீண்டும் உயிர்ப்பிக்க வல்ல அந்த அதிகாரத்தை இது பிரதிநிதித்துவப்படுத்துகிறது.
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.”
Lasăsəv, ʒast az ði anlasəsfəl in ðə “spās” əv prəbēšənəri tīm rəprizentəd bī ðə þrī and ə haf yīrz, rəsīvd ðə ʤaʤmənt əv ə “bed əv trɪbjulēšən.” Deþ wəz ði autkəm fər ðə ʧildrən əv ðə klas ðat falōd ðə hôr hu kəmɪtɪd fornɪkēšən and tôṭ ðə daktərinz əv pēgənɪzəm. Līf wəz gɪvən tu ði aþər klas hu falōd ðə dərɛkšənz əv Ilāʤə, and bəlīvd ðə Wərd əv “truþ.”
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.
វិធវានោះបានធ្វើតាមបង្គាប់របស់អេលីយ៉ា ដោយទៅយកទឹកឲ្យគាត់ និងឲ្យនំប៉័ងខ្លះដល់គាត់ ហើយការគោរពតាមពាក្យរបស់ហោរានេះតំណាងឲ្យពួកស្មោះត្រង់នៅក្នុងយុគងងឹតនៃថាយ៉ាទីរ៉ា។ (គួរឲ្យកត់សម្គាល់ថា នៅពេលអេលីយ៉ាបង្គាប់វិធវាឲ្យចិញ្ចឹមគាត់ជាមុនសិន ហើយបន្ទាប់មកទើបចិញ្ចឹមកូនប្រុសរបស់នាង និងខ្លួននាង នោះអ្វីដែលត្រូវបានតំណាងគឺថា អេលីយ៉ាជាអ្នកដំបូងដែលទទួលអាហារសម្រាប់បរិភោគ។ គាត់ជាអ្នកដំបូងដែលទទួលសារ ហើយបន្ទាប់មកទើបព្រះវិហារ។) យើងត្រូវបានប្រាប់ថា កិច្ចការរបស់ពួកស្មោះត្រង់ មានច្រើនលើសនៅចុងបញ្ចប់ជាងនៅដើម។
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.
“And unto the angel of the church in Thyatira write” “Bënni suratë tek engjëlli i kishës në Tiatirë”; “These things saith the Son of God” “Kështu thotë Biri i Perëndisë”, “who hath his eyes like unto a flame of fire” “që i ka sytë porsi flakë zjarri”, “and his feet are like fine brass” “dhe këmbët e tij janë si tunxh i kulluar”; “I know thy works” “Unë i njoh veprat e tua”, “and charity, and service, and faith, and thy patience” “edhe dashurinë, edhe shërbesën, edhe besimin, edhe durimin tënd”, “and thy works” “edhe veprat e tua”; “and the last to be more than the first” “dhe të fundit janë më të shumta se të parat”. Zbulesa 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.”
A veporoka dia nampiseho “asa” tsara nandritra ilay “fotoana” nomena ny fahefam-papa hibebahany, nefa ny asany tamin’ny farany dia “mihoatra noho ny voalohany.” Rehefa hifarana ilay “fotoana,” Kristy dia naniraka ny kintan’ny maraina amin’ny fanavaozana, izay nanomboka ny asa tsy handefitra intsony amin’ny fahefam-papa, izay nampianatra ny fiangonana “hijangajanga sy hihinana izay naterina ho fanatitra tamin’ny sampy.”
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.
“अनी ये यो विजयी होत, आंइ माझां कर्मां शेवटपर्यंत पाळत, ताका हांव राष्ट्रां वयल अधिकार दितलों. आनी तो लोखंडाच्या दंडान तांचेर राज्य करील; कुंभाराच्या भांड्यांप्रमाणें ती तुकडे-तुकडे जावंक फोडिली जातली; जशें हांव माझ्या पित्याकडल्यान स्विकारिलां. आनी हांव ताका प्रभातेचो ताऱो दितलों. ज्याका कान आसा, ताणें आत्मो मंडळ्यांक कितें सांगता, तें आयकूं.” प्रकटीकरण 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.
Masih dingats “saky uñtʼanakanïtap” arrepentisiñapatak papadorar churat “pachana” qalltanxatjja, kunattï jupanakax Jezabelaruw jaytapxäna, “kawkïritï jupapachax profetisar sasaw sutichasi, ukhamarak sirvijirinakajar yaticharaki ukat sallqjaraki, wachuq jucha lurañataki ukhamarak idolonakar luqtat manqʼanaka manqʼañataki.” Ukampis “pachana” tukuyarux faithfulanakatakix papadorax jan waltʼäwinakapamp sallqjatanakapamp sarantañapatak janiw jukʼamp jaytapkaniti.
“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.
«ئەزدەهەمین سەدەدا لە ئینگلتەرا “ئەستێرەی بەیانیی چاكسازی” دەرکەوت. جۆن ویکلیف بانگەوازکەری چاكسازی بوو، نە تەنها بۆ ئینگلتەرا، بەڵکو بۆ هەموو مەسیحییەت. ئەو ناڕەزاییی گەورەی دژ بە ڕۆما کە ڕێگەی پێدرا بیدووێت، هەرگیز نەبوو بێدەنگ بکرێت. ئەو ناڕەزاییە دەستپێکی ئەو ملمڵانێ بوو کە دەبوو بگاتە ئازادکردنی تاکەکان، کڵێساکان، و نەتەوەکان.» 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.
دە خواردنەوەی خزمەتکارانی خودا دەیخۆن، ئەو دۆکتەرینان یان پەیامە کە وەریدەگرن. زیناکاری ئەوەیە کە کڵێسا هێزی دەوڵەت بەکاربهێنێت بۆ ئەنجامدانی جێبەجێکردنی دۆکتەرینە بتپەرستانەکانی خۆی. لەو «ماوە»یەی کە بە جێزەبێل درا بۆ تۆبەکردن، کڵێسا بۆ پاراستن هەڵهاتە بیابان.
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.
Añáŋkiŋ wuṡṫe ki iyé tȟokáhe kiŋ él waŋží yuhá, God ečhúŋpi kta hečha, heháŋl tȟaŋka kiŋ él iyáye, kaŋ héhaŋ ečhéya iyé oyúspa kta aŋpétu opáwiŋge kiŋ óta šákpe kiŋ héhaŋ kiŋ čhaŋgléška kiŋ opáwiŋge šákpe kiŋ na opáwiŋge yámni.... Kaŋ wiŋyáŋ kiŋ él wanáblí tȟáŋka waŋ pakhíŋ núŋpa ukíyapi, heháŋl tȟaŋka kiŋ él, owáyawa tȟawówahe él, wayáwa kta; héhaŋ él iwóuŋspeya yuhápi waŋží, na waŋží núŋpa, na waŋží napčhíyužuže, waŋžíŋla iyé šúŋka ská kiŋ íŋyaŋke él hé. Kaŋ maȟpíya-síča kiŋ íŋyaŋke iyé ištáŋyaŋke él mini waŋ bluhá tȟáŋka waŋžíya owáte, wiŋyáŋ kiŋ tókȟa iyáye čha, mini-bluhá kiŋ él káǧa iyé sni kta hečha. Kaŋ makȟá kiŋ wiŋyáŋ kiŋ ótaŋiŋyaŋke, kaŋ makȟá kiŋ iyé ištáŋyaŋke waŋží ožú, kaŋ mini-bluhá kiŋ maȟpíya-síča kiŋ iyé ištáŋyaŋke él ektá iyáya waŋží yúta. Revelation 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.
Jezebel no Ahab ñembyahýi jave, Obadiah ohechauka pe ñangarekópe omeʼẽ vaʼekue desiérto pe aravo papal guasu 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.
ئەمجا ئەحاب عوبەدیای بانگ کرد، ئەوەی سەرپەرشتیاری ماڵەکەی بوو. (جا عوبەدیا یەزدانێکی زۆر دەترسا؛ چونکە وا بوو، کاتێک ئیزابێل پێغەمبەرانی یەزدان بڕییەوە، عوبەدیا سەد پێغەمبەری برد و بە پەنجا پەنجا لە ئەشکەوتێک شاردنەوە، و بە نان و ئاو خەریکی خواردنی کردن.) ١ پاشایان ١٨:٣، ٤.
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.
عوبدیاہ دا کم، جیہڑا اوہ نے نبیواں نوں پنجاہ پنجاہ کر کے غاراں وچ لکایا، اوہ اس جگہے دا نشان اے جو بیابان وچ خدا ولوں وفاداراں دی پرورش لئی تیار کیتا گیا سی؛ اوہ جیہڑے پاپائیت دے عقیدے کھان توں انکاری سن، تے اوہ وی جیہڑے اُس ناپاک تعلق نوں قبول کرن توں انکاری سن جو اُس دی یورپ دے بادشاہاں نال زناکاری دے وسیلے نال ظاہر ہوندا اے۔ جِناں عرصہ ایلیاہ نوں صرِفہ دی بیوہ کول خوراک تے ایزبل تے اخی اب توں حفاظت لئی بھیجیا گیا سی، اوہی عرصہ کلیسیا بیابان ول بھج گئی؛ تے اوہ جگہ جو خدا نے اوہناں لئی تیار کیتی سی، عوبدیاہ دے کم دے ذریعے ظاہر کیتی گئی۔
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.
مەڵگەی شاربوونەوەی ئیلیاس لە سەرەپتە، کە لە عیبریدا «صارەفەت» پێی دەوترێت، واتای پاکسازی دەگەیەنێت. کاتێک ماوەی ئەو دەرفەتەی بە ئیزابێل درا بۆ تۆبەکردن کۆتایی هات، ئیلیاس چوو بۆ ئۆبەدیاه و ئاهابی بانگهێشت تا هەموو ئیسرائیل بۆ کارمەل کۆ بکاتەوە.
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.
At qhipa Obadías thakinkaskipan, akhamaraki, Elías jupampi jikisipjjäna; ukatsti jupar uñtʼasajja, ajanupamp oraqer purtʼasisin sänwa: “¿Jumati nayan tata Elíasajja?” Ukatsti jupajj jupar säna: “Nayätwa; saram, uywirimaru yatiyam: ‘Akhamaraki, Elíasax akankiwa’.” 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.
زمانی که ئێلیا لەگەڵ بیوەژنی سەرەپتا بوو، هێمای سەردەمی تاریکییەکانە. لە چیرۆکی ئێلیا و بیوەژنەکەدا، ئەو دوو دارەقەڵە کۆدەکردەوە، چونکە خەریک بوو بمرێت. بیوەژن لە پێشبینییدا کڵێسایە، و ئەو نوێنەرایەتیی ئەو کڵێسایەی دەکرد کە لە چۆڵەوانییەکەدا بوو و خەریک بوو بمرێت.
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.
샤르데 교회의 천사에게 편지하라. 하나님의 일곱 영과 일곱 별을 가지신 이가 말씀하시되, 내가 네 행위를 아노니, 네가 살아 있다는 이름은 가졌으나 죽은 자로다. 너는 깨어, 남아 있는 바 죽게 된 것들을 굳게 하라. 이는 내가 네 행위의 온전함을 하나님 앞에서 찾지 못하였음이라. 요한계시록 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
Tte “a y-jujjoñee ñaari bant”, te dafa waajal sa dee bi, bi Iliyas dafa ko doggal.
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.
او خداوند کے کلام نے اُس سے فرمایا: اُٹھ، صرفت کو جا، جو صیدا کے علاقہ میں ہے، اور وہاں رہ؛ دیکھ، میں نے وہاں ایک بیوہ عورت کو حکم دیا ہے کہ وہ تیری پرورش کرے۔ چنانچہ وہ اُٹھا اور صرفت کو گیا۔ اور جب وہ شہر کے پھاٹک پر پہنچا تو دیکھ، وہاں ایک بیوہ عورت لکڑیاں چُن رہی تھی؛ اُس نے اُسے پکار کر کہا، میں تجھ سے التماس کرتا ہوں، ایک برتن میں تھوڑا سا پانی میرے لیے لے آ تاکہ میں پیوں۔ اور جب وہ اُسے لینے جا رہی تھی تو اُس نے اُسے پھر پکار کر کہا، میں تجھ سے التماس کرتا ہوں، اپنے ہاتھ میں ایک ٹکڑا روٹی بھی میرے لیے لے آ۔ اُس نے کہا، خداوند تیرے خدا کی حیات کی قسم، میرے پاس کوئی پکی ہوئی روٹی نہیں، صرف ایک مٹکے میں مٹھی بھر آٹا اور ایک کوزے میں تھوڑا سا تیل ہے؛ اور دیکھ، میں دو لکڑیاں چُن رہی ہوں تاکہ جا کر اسے اپنے اور اپنے بیٹے کے لیے تیار کروں، تاکہ ہم اسے کھائیں اور مر جائیں۔ 1 سلاطین 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.
खार-पट्टीचा विधवा “दोन काठ्या” गोळा करीत होती. ही विधवा ईजेबेलच्या काळातील विश्वासू लोकांचे प्रतिनिधित्व करते. तिचा मुलगा थयातिराच्या इतिहासकाळात त्या लोकांचे प्रतिनिधित्व करतो, जे पहिल्या पुनरुत्थानात उठविले जातील या वचनासह मरण पावले.
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.
Syam sey otronoko, na woketen ase so, na wɔde atemmu hyɛɛ wɔn nsa; na mihuu wɔn a wɔatwa wɔn ti agu no akra, esiane Yesu adansedi no ne Onyankopɔn asɛm no nti, ne wɔn a wɔansɔre ammɔ aboa no ne ne honi no, na wɔannye ne agyirae no angu wɔn moma so anaa wɔn nsa so no; na wɔsan baa nkwa mu na wɔne Kristo dii hene mfe apem. Na awufo a aka no de, wɔansan amma nkwa mu kosii sɛ mfe apem no baa awiei. Eyi ne owusɔre a edi kan no. Nhyira ne kronkron ne nea ɔwɔ kyɛfa wɔ owusɔre a edi kan no mu; eyinom so na owu a ɛto so abien no nni tumi, na mmom wɔbɛyɛ Onyankopɔn ne Kristo asɔfo, na wɔne no bedi hene mfe apem. Adiyisɛm 20:4–6.
The widow also represents the few in Sardis, that were worthy and given white garments.
Ан ирэхинль, Сардис ахъалин вуьйцарх, белхин долчу агата цаьрца хьан йижаргаш а, къобалкхахш а, цуьнан кхечу.
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.
Aŋ go Sardis nɛ baŋa pɛgɛr bɔra a n bɛra nɛ n yɔgɔ yirise; ka ba bɛ taara nɛ ŋa nɛ fɔɔrɔ wɔlɔ, sabu ba kaan. Nii wo yala, o yɛrɛ bɛ sira a nɛ fɔɔrɔ dɔgɔ; ka n ma bɔ o yɔgɔsi tuma nɛ sɔŋgɔ yikɛgɛbɛra puka nɔɔ, ka n bɛ pɔrɔ o yɔgɔ n Ŋa Fa nɛ o malɛkɛbɛra tɛrɛ. Revelation 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.
મૃત્યુ સુધી વિશ્વાસપૂર્વક અડગ રહેલા થુઆતીરાની ચોથી સભાના લોકો, જે વિધવાના પુત્ર દ્વારા પ્રતિનિધિત્વ પામે છે, તેમને પાંચમી મુહરમાં શ્વેત વસ્ત્રો આપવામાં આવ્યા.
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.
Ug seges he had opened the fifth seal, ay 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.
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.
ئاخۆنیانی سەردەمی تاریکی جلە سپییەکان پێدرا، و پێیان گوترا لە گۆڕەکانیاندا پشوو بدەن، هەتا گرووپێکی دیکە لە شەهیدانی پاپایی بکوژرێن، وەک ئەوان کوژران. ئەوان لەلایەن پاپایەتییەوە لە ماوەی سێ ساڵ و نیوەدا کوژرابوون، و بەڵێنی ئەوەیان پێدرا کە پاپایەتی لە کۆتاییدا دادوەری دەکرێت، بەڵام نەک پێش ئەوەی گرووپێکی دووەم لە شەهیدانی پاپایی لەناوببرێن، لە کاتی قەیرانی نزیکی یاسای یەکشەممەدا. خوشک وایت داواکاریی شەهیدان بۆ دادوەری لەسەر پاپایەتی بە دوو دەق لە پەرتوکی ئاشکراکردندا پەیوەست دەکات.
“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.
“ကွင်းဆက်တံဆိပ် ပဉ္စမကို ဖွင့်သောအခါ၊ ဗျာဒိတ်တော်ကို လက်ခံရရှိသူ ယောဟန်သည် ဗျာဒိတ်ရူပါရုံ၌ ယဇ်ပလ္လင်အောက်တွင် ဘုရားသခင်၏ နှုတ်ကပတ်တော်နှင့် ယေရှုခရစ်၏ သက်သေခံခြင်းကြောင့် သတ်ဖြတ်ခံခဲ့ရသော အစုအဖွဲ့ကို မြင်လေ၏။ ထို့နောက် ဗျာဒိတ်ကျမ်း အခန်းကြီး ၁၈ ၌ ဖော်ပြထားသော အဖြစ်အပျက်များ ရောက်ရှိလာသည်။ ထိုအခါ သစ္စာရှိ၍ မှန်ကန်သောသူတို့သည် ဗာဗုလုန်မှ ထွက်လာကြရန် ခေါ်ယူခြင်းခံရကြသည်။ [ဗျာဒိတ်ကျမ်း 18:1–5, quoted.]” Manuscript Releases, volume 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.
دلسوزی هەژدە، ئایەتەکانی یەک تا پێنج، دوو دەنگی ئایەتی یەک و ئایەتی چوار نیشان دەدات. دەنگی دووەم بانگەوازی دەرچوونە لە بابڵۆنە، و ئەوە دەستپێکی چەوساندنەوەی یاسای یەکشەممە نیشان دەکات، کاتێک جوڵەی بەهێزی فریشتەی سێیەم، مەڕی دیکەی خودا لە بابڵۆن بانگ دەکاتە دەرەوە. هەروەها ئەو دێڕەکەی پەیوەندیدار بە مووری پێنجەم لە سەرەتای مووری حەوتەم دادەنێت.
“[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.
“[Revelation 6:9–11 quoted]. Jumawax yäyohannes yätäsäṭut ማሳያዎች በእውነት የነበሩ አልነበሩም፤ ነገር ግን በወደፊት የዘመን ክፍል ውስጥ የሚሆኑት ነበሩ።”
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
«Зохион илчлэл 8:1–4 эш татав.» Гар бичмэлийн хэвлэлүүд, 20-р боть, 197.
In Revelation chapter eight, verses one through four, the seventh seal is opened.
ခွေဖော်ပြချက်ကျမ်း ရှစ်ခန်း၊ အခန်းငယ် ၁ မှ ၄ ထိတွင် တံဆိပ်ခုနစ်ခုမြောက်ကို ဖွင့်လှစ်သည်။
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.
Ketika Ia membuka meterai yang ketujuh, terjadilah keheningan di surga kira-kira setengah jam lamanya. Lalu aku melihat ketujuh malaikat yang berdiri di hadapan Allah; dan kepada mereka diberikan tujuh sangkakala. Maka datanglah seorang malaikat lain dan berdiri di dekat mezbah dengan sebuah pedupaan emas; dan kepadanya diberikan banyak kemenyan, supaya ia mempersembahkannya bersama-sama dengan doa semua orang kudus di atas mezbah emas yang ada di hadapan takhta itu. Maka asap kemenyan itu, bersama-sama dengan doa orang-orang kudus, naik ke hadapan Allah dari tangan malaikat itu. Wahyu 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.
ဆိတ်မှောင်ခေတ်၏ သက်သေခံအသေခံသူတို့၏ ပဌနာများသည်—ပဉ္စမတံဆိပ်၌ မြေကြီး၏ ဘုရင်များနှင့် ကာမပျက်ပြားခြင်းပြုသော ပြည့်တန်ဆာမကို ဘုရားသခင်က တရားစီရင်တော်မူရန် တောင်းဆိုလျက်ရှိသော အဆိုပါပဌနာများသည်—သတ္တမတံဆိပ်ဖွင့်လှစ်သောအခါ “ဘုရားသခင်၏ ရှေ့တော်သို့” တက်ရောက်ကြသည်။ ဗျာဒိတ်ကျမ်း တစ်ဆယ့်ရှစ်၏ ဒုတိယအသံနှင့် သတ္တမတံဆိပ်ဖွင့်လှစ်ခြင်းကို မှုတ်သွင်းတော်မူခြင်းက ကိုက်ညီစွာ ချိတ်ဆက်ထားသည်။ အကြောင်းမှာ ဒုတိယအသံ၌ပင် ဘုရားသခင်သည် သူမ၏ အပြစ်ဒုစရိုက်များကို အောက်မေ့တော်မူပြီး၊ ထိုနောက် သူမအပေါ် ကျရောက်မည့် တရားစီရင်ခြင်းကို နှစ်ဆပြုတော်မူသဖြင့် ဖြစ်သည်။ တစ်ကြိမ်သည် ဆိတ်မှောင်ခေတ်၏ သက်သေခံအသေခံသူတို့အတွက် ဖြစ်၍၊ တစ်ကြိမ်သည် တနင်္ဂနွေနေ့ဥပဒေ အကျပ်အတည်း၏ သွေးချောင်းစီးသတ်ဖြတ်မှုအတွက် ဖြစ်သည်။
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.
ئەن جەننەتتىن يەنە بىر ئاۋازنى ئاڭلىدىم، ئۇ مۇنداق دەيتتى: «ئەي مېنىڭ خەلقىم، ئۇنىڭدىن چىقىڭلار؛ ئۇنىڭ گۇناھلىرىغا شېرىك بولۇپ قالماڭلار ۋە ئۇنىڭ ئاپەتلىرىدىن نىسىۋىدار بولماڭلار. چۈنكى ئۇنىڭ گۇناھلىرى ئاسمانغىچە يېتىپ باردى، خۇدا ئۇنىڭ قانۇنسىزلىقلىرىنى ئەسلەپ قالدى. ئۇ سىلەرگە قانداق قايتۇرغان بولسا، سىلەرمۇ ئۇنىڭغا شۇنداق قايتۇرۇڭلار؛ ئۇنىڭ ئەمەللىرىگە قاراپ ئۇنىڭغا ئىككى ھەسسە قايتۇرۇڭلار: ئۇ تولدۇرغان قەدەھتە ئۇنىڭغا ئىككى ھەسسە تولدۇرۇپ بېرىڭلار.» ۋەھىي 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.
ساردیس میں وہ تھوڑے لوگ جنہوں نے اپنے لباس آلودہ نہیں کیے تھے، اُن کی نمائندگی کرتے ہیں جو تھیاتیرا کی اُس تاریخ سے نکلے تھے جو 1798 میں اختتام پذیر ہوئی۔ اُن کی نمائندگی صارفتہ کی بیوہ کرتی ہے، ایک ایسی بیوہ جو 1844 میں شادی کی طرف جا رہی تھی۔
“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.
“Kristor atërsoq ataata nut nunamut isersimaffimmut, illernarnerpaamik, illernartup minguitsunngortinnissaanut, Daniel 8:14-mi saqqummersinneqartoq; Inuup Ernera Ulluisaaqatigiinnut takkunnissaa, Daniel 7:13-mi saqqummiunneqartoq; aammalu Naalakkap naalaffimminut takkunnissaa, Malakiap siulittuutigisaa, tamarmik pisumut ataatsimut nassuiaataapput; tamannalu aamma assersuutigineqarpoq uissap katinnermut takkunnermigut, Kristusip qulinik niviarsianik assersuusiaani, Matthæus 25-mi, oqaatigisaatut.” 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”.
အိလိယက မိမိအား ကျွေးမွေးစေလိုက်သောအခါ၊ မုတ်ဆိုးမသည် မိမိသေခြင်းမတိုင်မီ နောက်ဆုံးညစာကို ပြင်ဆင်နေခဲ့သည်။ ထိုမုတ်ဆိုးမသည် Thyatira ၌ရှိသော သစ္စာရှိသော နည်းစုကို ပုံဖော်ပြသကာ၊ “မီး” အတွက် “တုတ်နှစ်ချောင်း” ကို စုဆောင်းလျက်ရှိသော Sardis ၌ရှိသည့် သစ္စာရှိသော နည်းစုသို့ ကူးပြောင်းသွားခြင်းကိုလည်း ဖော်ညွှန်းသည်။
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.
Le « deux bâtons » représentent les deux maisons de l’ancien Israël, qui furent foulées aux pieds par le paganisme, puis par le papisme, mais qui devaient être rassemblées et réunies en « un seul bâton », dans l’histoire de 1798 à 1844.
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.
Әмән Идиниң сөзи йәнә маңа келип мундақ деди: «Әй инсан оғли, өзүңгә бир таяқни алғин вә униң үстигә: “Йәһуда үчүн вә униңға һәмраһ болған Исраил оғуллири үчүн”, дәп язғин; андин йәнә бир таяқни алғин вә униң үстигә: “Йүсүп үчүн, йәни Әфраимниң таяғи вә униңға һәмраһ болған пүтүн Исраил җәмәти үчүн”, дәп язғин. Андин уларни бир-биригә қошуп бир таяқ қилғин; улар сениң қолуңда бир болсун. Сениң хәлқиңниң балилири саңа сөз қилип: “Булар билән немини көздә тутқиниңни бизгә ейтип бәрмәмсән?” — дегәндә, уларға мундақ дегин: “Рәб Пәрвәрдигар мундақ дәйду: Мана, Мән Әфраимниң қолида болған Йүсүпниң таяғини, униңға қошулған Исраил қәбилилирини алимән; андин уларни Йәһуданиң таяғи билән, йәни униң билән қошуп, бир таяқ қилимән; улар Мениң қолумда бир болиду.” Сән язған таяқлар уларниң көз алдида қолуңда болсун. Уларға йәнә мундақ дегин: “Рәб Пәрвәрдигар мундақ дәйду: Мана, Мән Исраил оғуллирини улар кәткән хәлиқләр арисидин алимән, һәр тәрәптин жиғип, өз зиминиға елип келимән. Мән уларни Исраил тағлириниң үстидә, шу зиминда бир хәлиқ қилимән; уларниң һәммисигә бир падиша падиша болиду; улар йәнә һеч қачан икки хәлиқ болмайду, йәнә һеч қачан икки падишалиққа бөлүнмәйду. Улар өзлирини йәнә һеч қачан бутлири билән, жиркиничлик нәрсилири билән, яки һәрқандақ асийлиқлири билән напак қилмайду; бәлки Мән уларни гуна қилған барлиқ олтурақ җайлиридин қутқузуп, пак қилимән. Шуниң билән улар Мениң хәлқим болиду, Мән уларниң Худаси болимән. Қулум Давут уларниң үстидә падиша болиду; уларниң һәммисиниң бир падичиси болиду. Улар Мениң һөкүмлирим бойичә меңип, низамлиримни сақлап, уларни ада қилиду. Улар Мениң қулум Яқупқа бәргән зиминда — атилириңлар турған шу зиминда — макан қилиду; улар, уларниң балилири вә балилириниң балилири анда мәңгү туриду; Қулум Давут уларниң мәңгүлүк әмири болиду. Униңдин ташқири, Мән улар билән аманлиқ әһди түзимән; бу улар билән болған мәңгүлүк әһдә болиду. Мән уларни орунлаштуруп, көпәйтимән вә Өз муқәддәс җайимни уларниң оттурисида мәңгү турғузимән. Мениң чедиримму уларниң үстидә болиду; Мән уларниң Худаси болимән, улар болса Мениң хәлқим болиду. Мениң муқәддәс җайим уларниң оттурисида мәңгү турғанда, әлләр Мән — Пәрвәрдигарниң — Исраилни муқәддәс қилидиғанлиғимни билиду.” Әзакиял 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.
Hänä Elias Sareptaan sarip sirayha Ahab nay tukso Israel ooquib laqaan Karmel, ya garéethun church cha widowed chaq wilderness ooquib hlaa, duu sticks ga gathering aqaan fire ya purifies ya widow in advance of ya wedding on October 22, 1844. Ya gathering of ya two sticks, ya gathering of ya Millerite movement aa accomplished in ya last sixty-five year period ya identified in Isaiah seven. Ya northern kingdom, curse of Moses ga suffered 723 BC through 1798, nay ya southern kingdom, same curse ga suffered 677 BC until 1844. In 1844, ya spiritual descendants of those two literal nations, gathered together as one stick, or one nation.
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
As manam juk’a chiqanchkiti, Ezequielax pä qawqha lawanakax pä markanakawa sasaw qhanañchi, ukhamaraki mä sapa markaruw tuku.
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.
Ka Siria um u long ka Damascus, bad u khlieh ka Damascus u long u Rezin; bad hapoh hynriewphew san snem yn pynpra noh ïa ka Ephraim, ba kan ym long shuh ka jaitbynriew. Bad u khlieh ka Ephraim u long ka Samaria, bad u khlieh ka Samaria u long u khun u Remaliah. Lada phim ngeit, shisha yn ym pynskhem ïa phi. Isaiah 7:8, 9.
If we will not believe the prophecy of sixty-five years, we will not be established.
Agar biz oltmish besh yil haqidagi bashoratga ishonmasak, mustahkam bo‘lmaymiz.
We will continue to present Elijah’s symbolism in the next article.
Yatiwaꞌis lo que representa Elías en ohtli next article.