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.
Mi a si do address Elijah yet as wan prophetic symbol. Elijah bin proclaim to Ahab say rain no go fall, except at in word, for three years.
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.
Ora Ẹlaịja, onye Tishbe, onye sitere n’etiti ndị bi na Gilead, sịrị Ehab, Dị ka Jehova, Chineke nke Izrel, nọ ndụ, onye m guzo n’ihu Ya, igirigi agaghị adịkwa, mmiri ozuzo agaghịkwa ezo n’afọ ndị a, ma ọ bụghị dịka okwu m si dị. 1 Ndị Eze 17:1.
Christ informs us in the book of Luke, that the three years was actually three and a half years.
Kristi na gwetp ya en buk blong Luk se trifala yia ya i tru, hem i tri yia mo haf.
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.
Na akasema, Amini, nawaambia, hakuna nabii anayekubaliwa katika nchi yake mwenyewe. Lakini nawaambia kweli, kulikuwa na wajane wengi katika Israeli siku za Eliya, mbingu zilipofungwa kwa muda wa miaka mitatu na miezi sita, njaa kuu ilipokuwa katika nchi yote; lakini Eliya hakutumwa kwa yeyote miongoni mwao, ila Sarepta, mji wa Sidoni, kwa mwanamke mmoja aliyekuwa mjane. Luka 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.
Les trois ans et demi eurent lieu au temps d’Achab et de Jézabel, identifiant ainsi les trois ans et demi prophétiques de 538 à 1798, lorsque la papauté, représentée par Jézabel dans l’Église de Thyatire, régna durant le Moyen Âge obscur.
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.
Cependant, j’ai contre toi quelques reproches, parce que tu laisses cette femme Jézabel, qui se dit prophétesse, enseigner et séduire mes serviteurs, pour les entraîner à se livrer à l’impudicité et à manger des viandes sacrifiées aux idoles. Je lui ai donné du temps pour qu’elle se repente de son impudicité, et elle ne s’est point repentie. Voici, je vais la jeter sur un lit, et ceux qui commettent adultère avec elle, dans une grande tribulation, à moins qu’ils ne se repentent de leurs œuvres. Je frapperai de mort ses enfants; et toutes les Églises connaîtront que je suis celui qui sonde les reins et les cœurs; et je rendrai à chacun de vous selon ses œuvres. Apocalypse 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.
የኢዛቤል “ንስሐ እንድትገባ የተሰጣት ጊዜ” በኤልያስ ዘመን ሦስት ዓመት ተኩል ነበር፤ እንዲሁም ከ538 እስከ 1798 በጳጳሳዊ ስደት የጨለማ ዘመን ውስጥ ሦስት ዓመት ተኩል ትንቢታዊ ዓመታት ነበሩ። የኢዛቤልና ከእርስዋ ጋር ዝሙት የፈጸሙ የአውሮፓ ነገሥታት ቅጣት ወደ መከራ አልጋ መጣልና የልጆችዋ ሞት ነበር። በጨለማው ዘመን ውስጥ ወደ መከራ አልጋ የተጣሉ ታማኝ ነፍሳትም ነበሩ፤ ነገር ግን እነርሱ ሕያዋን ይሆኑ ነበር። ወደ መከራ አልጋ በተጣሉ ጊዜ፣ ለታማኞች ሕይወት ወይም ለማይታማኞች ሞት የሚያመጣው ውጤት በ“ሥራቸው” ላይ የተመሠረተ ነበር። የታማኞቹ የመከራ አልጋ ትዕግሥትንና ሕይወትን አፈራ። የእነርሱ የመከራ አልጋ ኤልያስ ከሰራፕታ ወጥቶ አክዓብን እስራኤልን ሁሉ ወደ ቀርሜሎስ ተራራ እንዲጠራ ከማዘዙ በፊት፣ ወደ ሦስት ዓመት ተኩሉ ፍጻሜ አቅራቢያ ያቆም ነበር።
“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.
«Утискањето на црквата не продолжи во текот на целиот период од 1260 години. Бог, во Својата милост кон Својот народ, го скрати времето на нивното огнено искушение. Претскажувајќи ја „големата неволја“ што ќе ја снајде црквата, Спасителот рече: „И ако не се скратеа тие денови, ниедно тело не би се спасило; но заради избраните, тие денови ќе се скратат.“ Матеј 24:22. Под влијанието на Реформацијата, прогонството беше приведено кон крај пред 1798 година.» Големата борба, 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.
Le jugement du « lit de tribulation » contre la papauté « fera mourir ses enfants par la mort » ; mais le jugement du « lit de tribulation » renfermait une promesse de vie pour ceux dont les œuvres manifestaient leur fidélité, comme l’illustre la mort du fils de la veuve de Sarepta.
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.
Et il arriva, après ces choses, que le fils de la femme, maîtresse de la maison, tomba malade ; et sa maladie fut si grave qu’il ne resta plus en lui de souffle. Et elle dit à Élie : Qu’y a-t-il entre moi et toi, homme de Dieu ? Es-tu venu chez moi pour rappeler mon péché à mon souvenir, et pour faire mourir mon fils ? Il lui dit : Donne-moi ton fils. Et il le prit de son sein, le porta dans la chambre haute où il demeurait, et le coucha sur son propre lit. Puis il cria à l’Éternel, et dit : Éternel, mon Dieu, as-tu aussi fait venir le mal sur la veuve chez qui je séjourne, en faisant mourir son fils ? Et il s’étendit sur l’enfant trois fois, et cria à l’Éternel, et dit : Éternel, mon Dieu, je t’en prie, que l’âme de cet enfant revienne en lui. Et l’Éternel exauça la voix d’Élie ; et l’âme de l’enfant revint en lui, et il reprit vie. Élie prit l’enfant, le descendit de la chambre dans la maison, et le remit à sa mère ; et Élie dit : Vois, ton fils vit. Et la femme dit à Élie : Maintenant, par cela, je connais que tu es un homme de Dieu, et que la parole de l’Éternel dans ta bouche est vérité. 1 Rois 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.
دا کونډه وپېژندله چې الیاس «د خدای سړی» دی، ځکه چې «د څښتن کلمه» چې د هغې ماشوم یې بېرته ژوندی کړ، د «حق» کلمه وه. د الیاس هغه درې پړاویز عمل چې ځان یې د کونډې پر زوی وغځاوه، د کونډې له خوا داسې درک شو چې د الیاس په خوله کې «کلمه» «حق» ده. عبري کلمه ‘emeth’ په دې متن کې د «حق» په توګه ژباړل شوې ده، او د الفا او اومیګا د خلاق ځواک استازیتوب کوي. دا هغه عبري کلمه ده چې د عبري الفبا له لومړي، دیارلسم او وروستي توري څخه جوړه شوې ده، او د هغه ځواک استازیتوب کوي چې مړي بېرته ژوند ته راګرځولای شي.
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.”
အမျိုးသမီးမရှင်းသောသူများကဲ့သို့ပင်၊ သုံးနှစ်ခွဲဖြင့် ကိုယ်စားပြုထားသော စမ်းသပ်ကာလ၏ “အာကာသ” အတွင်းရှိ သစ္စာရှိသူများသည်လည်း “ဒုက္ခဆင်းရဲရာအိပ်ရာ” ဟူသော တရားစီရင်ခြင်းကို ခံခဲ့ရကြသည်။ ဝတ်ပြုမှားယွင်းသော မိန်းမနောက်လိုက်၍ အိမ်မက်ယောင်ယမ်းမှုကို ကျူးလွန်ကာ သာသနာမမှန်သော အယူဝါဒများကို သင်ကြားခဲ့သော အုပ်စုဝင်သားသမီးများအတွက် အကျိုးဆက်မှာ သေခြင်းဖြစ်သည်။ ထို့အပြင် ဧလိယ၏ ညွှန်ကြားချက်များကို လိုက်နာ၍ “သမ္မာတရား” ၏ နှုတ်ကပတ်တော်ကို ယုံကြည်သော အခြားအုပ်စုအား အသက်ကို ပေးအပ်တော်မူခဲ့သည်။
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.
La veuve avait suivi l’ordre d’Élie d’aller lui chercher un peu d’eau et de lui donner du pain, et son obéissance à la parole du prophète représente les fidèles durant les âges obscurs de Thyatire. (Il convient de noter que, lorsque Élie ordonne à la veuve de le nourrir d’abord, puis ensuite de nourrir son fils et elle-même, ce qui est représenté, c’est qu’Élie est le premier à recevoir la nourriture pour la manger. Il est le premier à recevoir le message, et ensuite l’Église.) Il nous est dit que les œuvres des fidèles étaient plus grandes à la fin qu’au commencement.
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.
হে থুয়াতীরার মণ্ডলীর দূতের নিকট লিখ; ঈশ্বরের পুত্র, যাঁহার চক্ষুদ্বয় অগ্নিশিখার সদৃশ, এবং যাঁহার পদযুগল নির্মল পীতলের ন্যায়, তিনি এই কথা বলেন; আমি তোমার কার্য, প্রেম, সেবা, বিশ্বাস, তোমার ধৈর্য, এবং তোমার কার্য সকলই জানি; এবং তোমার শেষ কার্য প্রথম অপেক্ষা অধিক। প্রকাশিত বাক্য ২:১৮, ১৯।
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.”
Les fidèles ont manifesté de bonnes « œuvres » durant le « temps » accordé à la papauté pour se repentir, mais leurs œuvres, à la fin, furent « plus nombreuses que les premières ». Alors que ce « temps » touchait à sa fin, Christ envoya l’étoile du matin de la Réforme, qui commença l’œuvre consistant à ne plus tolérer la papauté, laquelle enseignait à l’Église à « se livrer à la fornication et à manger des viandes sacrifiées aux idoles ».
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.
এবং যে জয়ী হয়, এবং শেষ পর্যন্ত আমার কার্যসমূহ পালন করে, তাকে আমি জাতিসমূহের উপর ক্ষমতা দেব; এবং সে লোহার দণ্ড দ্বারা তাদের শাসন করবে; কুমারের পাত্রসমূহ যেমন খণ্ড-বিখণ্ড হয়ে যায়, তেমনই তারা চূর্ণবিচূর্ণ হবে; যেমন আমি আমার পিতার নিকট হইতে পেয়েছি। এবং আমি তাকে প্রভাততারা দেব। যার কর্ণ আছে, সে শুনুক আত্মা মণ্ডলীগণের প্রতি কী বলিতেছেন। প্রকাশিত বাক্য ২:২৬–২৯।
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.
Kristi kishte “disa gjëra kundër” besnikëve në fillim të “kohësirës” që iu dha papatit për t’u penduar, sepse ata kishin lejuar Jezebelën, “që e quan veten profeteshë, të mësojë dhe të joshë shërbëtorët e mi të kryejnë kurvëri dhe të hanë gjëra të flijuara idhujve”. Por në fund të “kohësirës” besnikët do të pushonin së duruari që papatia të vazhdonte joshjet e saj.
“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.
Au quatorzième siècle s’éleva en Angleterre « l’étoile du matin de la Réforme ». John Wycliffe fut le héraut de la réforme, non pour l’Angleterre seulement, mais pour toute la chrétienté. La grande protestation contre Rome qu’il lui fut permis de faire entendre ne devait jamais être réduite au silence. Cette protestation ouvrit la lutte qui devait aboutir à l’émancipation des individus, des Églises et des nations. » 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.
La nourriture que mangent les serviteurs de Dieu, ce sont les doctrines ou le message qu’ils reçoivent. La fornication, c’est l’Église qui emploie le pouvoir de l’État pour parvenir à faire imposer ses doctrines idolâtres. Durant le « temps » accordé à Jézabel pour se repentir, l’Église s’enfuit au désert pour y trouver protection.
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.
Sɛ ɔbea no guan kɔɔ sare so, baabi a Onyankopɔn asiesie ama no, na wɔmma no aduan hɔ nnansa apem ahannu ne aduosia…. Na wɔmaa ɔbea no akondorokyena kɛse bi ntaban abien, na watu akɔ sare no so, akɔ ne faako, baabi a wɔhwɛ no so no mfe biako, ne mfe abien, ne fã a ɛto so, fii ɔwɔ no anim. Na ɔwɔ no yii nsu fii n’anom te sɛ asuyiri de dii ɔbea no akyi, na ama asuyiri no atwe no akɔ. Na asase no boaa ɔbea no, na asase no buee n’anom, na ɛmenee asuyiri no a ɔtweaseɛnam no yii fii n’anom no. Adiyisɛm 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.
Jézabel ha Acab yebere a wɔtaa wɔn no mu bere mu no, Obadia gyinaa ahobammɔ a sare so maa wɔn wɔ papafo tumidi bere no mu no ananmu.
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.
Y Acab llamó a Abdías, que era mayordomo de su casa. (Y Abdías temía en gran manera a Jehová; porque cuando Jezabel destruía a los profetas de Jehová, Abdías tomó a cien profetas, y los escondió de cincuenta en cincuenta en una cueva, y los sustentó con pan y agua.) 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.
L’œuvre d’Abdias, qui consistait à cacher les prophètes par groupes de cinquante dans des cavernes, est le symbole du lieu dans le désert que Dieu avait préparé pour nourrir les fidèles, lesquels refusèrent de se nourrir des doctrines de la papauté et refusèrent aussi d’accepter la relation impie représentée par sa fornication avec les rois de l’Europe. La période durant laquelle Élie avait été envoyé vers la veuve de Sarepta pour y recevoir nourriture et protection contre Jézabel et Achab, fut la période durant laquelle l’Église s’enfuit dans le désert, et le lieu que Dieu leur avait préparé fut représenté par l’œuvre d’Abdias.
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.
Il lieu où Élie se cacha à Sarepta, appelée « Zarephath » en hébreu, signifie purification. Lorsque prit fin le temps accordé à Jézabel pour se repentir, Élie alla vers Abdias et manda à Achab de convoquer tout Israël au Carmel.
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.
Et comme Abdias était en chemin, voici, Élie le rencontra ; et il le reconnut, tomba sur sa face, et dit : Est-ce toi, mon seigneur Élie ? Et il lui répondit : C’est moi ; va, dis à ton seigneur : Voici, Élie est ici. 1 Rois 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.
मएलिअा केर सरेप्ता की बिधवा सङ्गक समय अन्हार युगक प्रतीक अछि। एलिअा आओर बिधवा केर वृत्तान्तमे, ओ दुइटा लकड़ी बटोरि रहल छलि, किएक तँ ओ मरए बाला छलि। भविष्यवाणीमे बिधवा एकटा कलीसिया होइत अछि, आओर ओ जंगलमे रहनिहार ओहि कलीसियाक प्रतिनिधित्व करैत छलि जे मरए पर रहल छलि।
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.
Na angeli ya eklezia oyo ezali na Sardes koma: Tala makambo oyo alobi Ye oyo azali na Milimo nsambo ya Nzambe mpe minzoto nsambo: Nayebi misala na yo, ete ozali na nkombo ete ozali na bomoi, kasi ozali akufi. Zala na bokebi, mpe kembisa biloko oyo etikali, oyo ezali pene na kokufa; mpo nazwi te ete misala na yo ezala ya kokoka liboso ya Nzambe. Emoniseli 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
O ne a “kgobokanya melamu e mebedi”, mme a ipaakanyetsa loso lwa gagwe fa Elija a mo kgoreletsa.
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.
Boye liloba ya Yawe eyeli ye, ete: Telema, kende na Sarefata, oyo ezali ya Sidona, mpe vanda kuna; tala, napesi mobeko na mwasi moko akufelá mobali kuna ete asunga yo na bilei. Boye atelemaki mpe akendeki na Sarefata. Mpe ntango akómaki na ekuke ya engumba, tala, mwasi akufelá mobali azalaki kuna azali koyangisa nkoni; mpe abengaki ye, mpe alobaki: Nasengi yo, memelá ngai mayi moke na mbeki, mpo namela. Mpe wana azalaki kokende kozwa yango, abengaki ye, mpe alobaki: Nasengi yo, memelá ngai mpe eteni moke ya lipa na lobɔkɔ na yo. Mpe alobaki: Lokola Yawe Nzambe na yo azali na bomoi, nazali na gato te, kaka mwa farini na nzungu, mpe mafuta moke na mbɛki; mpe tala, nazali koyangisa nkoni mibale, mpo nakɔta mpe nalamba yango mpo na ngai mpe mwana na ngai ya mobali, ete tólya yango, mpe tókufa. 1 Bakonzi 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.
Sarɛpta kaŋ muso ka tugu firinna fila yɛrɛma. Muso foroba o ye laadiw ka cogo ye Yezebɛli waati la. A dencɛ ye mɔgɔw ye minnu ye Tiyatira taarikɛ la sa, ani ka taa ka laaya ko u bɛ na kɛlen-yɛrɛma fɔlɔ la.
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.
Sau đó tôi thấy những ngai, và có những người ngồi trên đó, quyền xét đoán đã được ban cho họ; tôi cũng thấy linh hồn của những người đã bị chém đầu vì lời chứng của Đức Chúa Jêsus và vì lời của Đức Chúa Trời, là những người không thờ lạy con thú, cũng không thờ lạy hình tượng của nó, và không nhận dấu của nó trên trán hay trên tay mình; họ đã sống lại và trị vì với Đấng Christ một ngàn năm. Nhưng những người chết còn lại không sống lại cho đến khi một ngàn năm ấy mãn. Ấy là sự sống lại thứ nhất. Phước và thánh thay cho người có phần trong sự sống lại thứ nhất: sự chết thứ hai chẳng có quyền gì trên họ, nhưng họ sẽ làm thầy tế lễ của Đức Chúa Trời và của Đấng Christ, và sẽ trị vì với Ngài một ngàn năm. Khải Huyền 20:4–6.
The widow also represents the few in Sardis, that were worthy and given white garments.
La veuve représente aussi le petit nombre à Sardes qui étaient dignes et à qui furent donnés des vêtements blancs.
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.
Sardis के बीच भी तेरे पास कुछ नाम हैं जिन्होंने अपने वस्त्र अशुद्ध नहीं किए; और वे मेरे साथ श्वेत वस्त्र पहिने हुए चलेंगे, क्योंकि वे योग्य हैं। जो जय पाएगा, वह इसी प्रकार श्वेत वस्त्रों से पहिनाया जाएगा; और मैं उसका नाम जीवन की पुस्तक में से किसी रीति से न मिटाऊँगा, परन्तु मैं उसके नाम को अपने पिता के सामने और उसके स्वर्गदूतों के सामने मान लूँगा। प्रकाशितवाक्य 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.
Na waɗanda suke cikin ikkilisiya ta huɗu ta Tiyatira, waɗanda suka mutu da aminci, waɗanda ɗan gwauruwa yake wakilta, an ba su fararen tufafi a hatimi na biyar.
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.
Na tango afungolaki elembo ya mitano, namonaki na nse ya etumbelo milimo ya baoyo babomamaki mpo na Liloba ya Nzambe mpe mpo na litatoli oyo babatelaki. Bongo bagangaki na mongongo makasi, balobaki: Kino ntango nini, Nkolo, Mosantu mpe Solo, okozanga kosambisa mpe kozongisela makila na biso mabe likoló ya baoyo bafandi na mokili? Mpe mokonzi moko na moko kati na bango bapesamaki bilamba ya mpembe; mpe balobaki na bango ete bápema naino mwa ntango moke, kino baninga na bango basali mpe bandeko na bango, oyo bakobomama lokola bango, bakokokisama. Emoniseli 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.
I martiri del Medioevo ricevettero delle vesti bianche e fu loro detto di riposare nelle loro tombe finché un altro gruppo di martiri del papato dovesse essere ucciso, come essi erano stati uccisi. Essi erano stati assassinati dal papato nel corso di tre anni e mezzo, e fu loro promesso che il papato sarebbe infine stato giudicato, ma non prima che un secondo gruppo di martiri del papato fosse assassinato, durante l’imminente crisi della legge domenicale. Sorella White collega la richiesta dei martiri di un giudizio sul papato con due passi del libro dell’Apocalisse.
“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.
«کله چې پنځم مهر پرانیستل شو، یوحنا مکاشفه لیدونکي په رؤیا کې د قربانګاه لاندې هغه ډله ولیده چې د خدای د کلام او د عیسی مسیح د شهادت لپاره وژل شوې وه. له دې وروسته هغه صحنې راغلې چې د مکاشفې په اتلسم فصل کې بیان شوې دي، کله چې هغه کسان چې وفادار او رښتیني دي، له بابل څخه راوبلل شي. [مکاشفه 18:1–5، نقل شوی.]» 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.
La révélation, chapitre dix-huit, versets un à cinq, représente les deux voix du verset un et du verset quatre. La seconde voix est l’appel à sortir de Babylone, et elle marque le commencement de la persécution liée à la loi du dimanche, lorsque le puissant mouvement du troisième ange appelle l’autre troupeau de Dieu à sortir de Babylone. Elle place également le passage du cinquième sceau à l’ouverture du septième sceau.
“[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.
“[Révélation 6:9–11 cité]. Ici furent présentées à Jean des scènes qui n’étaient pas une réalité, mais ce qui se produirait à une période de temps dans l’avenir.”
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
« Offenbarung 8,1–4 zitiert. » Manuscript Releases, Band 20, S. 197.
In Revelation chapter eight, verses one through four, the seventh seal is opened.
W mu shamfu gwa nuniin, aayaas niin asamanung, mu shangum waa duniineung ma atam.
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.
और जब उस ने सातवीं मुहर खोली, तो स्वर्ग में लगभग आधे घंटे तक सन्नाटा छा गया। और मैं ने उन सात स्वर्गदूतों को देखा जो परमेश्वर के सम्मुख खड़े रहते हैं; और उन्हें सात तुरहियाँ दी गईं। फिर एक और स्वर्गदूत आया और वेदी के पास खड़ा हुआ, उसके पास सोने की धूपदानी थी; और उसे बहुत-सा धूप दिया गया, ताकि वह उसे सब पवित्र जनों की प्रार्थनाओं के साथ उस सोने की वेदी पर अर्पित करे जो सिंहासन के सामने है। और धूप का धुआँ, जो पवित्र जनों की प्रार्थनाओं के साथ था, स्वर्गदूत के हाथ से परमेश्वर के सम्मुख ऊपर उठ गया। प्रकाशितवाक्य 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.
Les prières des martyrs du Moyen Âge, qui, dans le cinquième sceau, demandent que Dieu exécute son jugement contre la prostituée qui se livre à l’impudicité avec les rois de la terre, montent « devant Dieu », lorsque le septième sceau est ouvert. L’Inspiration fait correspondre l’ouverture du septième sceau avec la seconde voix d’Apocalypse dix-huit; car c’est à cette seconde voix que Dieu se souvient de ses iniquités, et qu’il double alors son jugement contre elle. Une fois pour les martyrs du Moyen Âge, et une fois pour le bain de sang de la crise de la loi du dimanche.
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.
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.
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.
Пfewина во Сардис што не ги оскверниле своите облеки ги претставуваат оние што излегоа од историјата на Тијатира, која заврши во 1798 година. Тие се претставени со вдовицата од Сарепта, вдовица што одеше на свадбата во 1844 година.
“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.
“La venida de Cristo como nuestro sumo sacerdote al lugar santísimo, para la purificación del santuario, presentada en Daniel 8:14; la venida del Hijo del hombre al Anciano de Días, tal como se presenta en Daniel 7:13; y la venida del Señor a Su templo, predicha por Malaquías, son descripciones del mismo acontecimiento; y esto también está representado por la venida del esposo a las bodas, descrita por Cristo en la parábola de las diez vírgenes, en Mateo 25.” El Conflicto de los Siglos, 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”.
Dhul-buusadu waxay diyaarinaysay cashadeedii u dambaysay ka hor dhimashadeeda, markii Eliiyaah ku amray inay isaga u adeegto. Iyadu waxay astaan u tahay kuwa yar oo aaminka ah ee ku jira Thyatira, kuwaas oo u gudbaya kuwa yar oo aaminka ah ee ku jira Sardis, kuwaas oo ururinayay “laba ulo” si ay u sameeyaan “dab”.
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.
Les « deux bâtons » représentent les deux maisons de l’ancien Israël, qui furent foulées aux pieds par le paganisme puis par la papauté, 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.
Kata TUHAN datang lagi kepadaku, demikian: “Engkau, hai anak manusia, ambillah sebatang kayu dan tuliskan padanya: Bagi Yehuda dan bagi orang Israel, teman-temannya. Kemudian ambillah sebatang kayu yang lain dan tuliskan padanya: Bagi Yusuf, kayu Efraim, dan bagi seluruh kaum Israel, teman-temannya. Lalu dekatkanlah yang satu kepada yang lain menjadi satu batang kayu, sehingga keduanya menjadi satu di tanganmu. Dan apabila anak-anak bangsamu berkata kepadamu: Tidakkah engkau mau memberitahukan kepada kami apa yang kaumaksudkan dengan semua ini? maka katakanlah kepada mereka: Beginilah firman Tuhan ALLAH: Sesungguhnya, Aku akan mengambil kayu Yusuf, yang ada di tangan Efraim, dan suku-suku Israel, sekutu-sekutunya, dan Aku akan menaruh mereka bersama-sama dengan dia, yakni bersama kayu Yehuda, dan membuat mereka menjadi satu batang kayu, dan mereka akan menjadi satu di tangan-Ku. Adapun batang-batang kayu yang kautulisi itu harus ada di tanganmu di depan mata mereka. Dan katakanlah kepada mereka: Beginilah firman Tuhan ALLAH: Sesungguhnya, Aku akan mengambil bani Israel dari antara bangsa-bangsa, ke mana mereka telah pergi, dan Aku akan mengumpulkan mereka dari segala penjuru, lalu membawa mereka ke tanah mereka sendiri. Aku akan menjadikan mereka satu bangsa di negeri itu, di atas gunung-gunung Israel; dan satu raja akan menjadi raja atas mereka semua; mereka tidak lagi menjadi dua bangsa, dan tidak lagi terbagi menjadi dua kerajaan untuk selama-lamanya. Mereka tidak akan lagi menajiskan diri dengan berhala-berhala mereka, dengan perkara-perkara mereka yang keji, ataupun dengan segala pelanggaran mereka; melainkan Aku akan menyelamatkan mereka dari segala tempat kediaman mereka, tempat mereka telah berbuat dosa, dan Aku akan mentahirkan mereka; maka mereka akan menjadi umat-Ku, dan Aku akan menjadi Allah mereka. Daud, hamba-Ku, akan menjadi raja atas mereka, dan mereka semuanya akan mempunyai satu gembala; mereka juga akan hidup menurut hukum-hukum-Ku, berpegang pada ketetapan-ketetapan-Ku, dan melakukannya. Mereka akan diam di negeri yang telah Kuberikan kepada Yakub, hamba-Ku, tempat nenek moyangmu telah diam; mereka akan diam di sana, yakni mereka, anak-anak mereka, dan anak cucu mereka sampai selama-lamanya; dan Daud, hamba-Ku, akan menjadi pemimpin mereka untuk selama-lamanya. Lebih lagi, Aku akan mengadakan perjanjian damai dengan mereka; itulah perjanjian kekal bagi mereka; Aku akan meneguhkan mereka dan memperbanyak mereka, dan Aku akan menempatkan tempat kudus-Ku di tengah-tengah mereka untuk selama-lamanya. Kemah-Ku pun akan ada pada mereka; ya, Aku akan menjadi Allah mereka, dan mereka akan menjadi umat-Ku. Dan bangsa-bangsa akan mengetahui bahwa Aku, TUHAN, menguduskan Israel, apabila tempat kudus-Ku ada di tengah-tengah mereka untuk selama-lamanya.” Yehezkiel 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.
Lorsque Élie quitte Sarepta pour appeler Achab et tout Israël au mont Carmel, l’Église veuve qui s’était enfuie dans le désert ramassait deux morceaux de bois pour le feu qui purifie la veuve en vue des noces du 22 octobre 1844. Le rassemblement des deux morceaux de bois est le rassemblement du mouvement millérite, qui s’accomplit dans la dernière période de soixante-cinq ans identifiée dans Ésaïe sept. Le royaume du nord subit la malédiction de Moïse de 723 av. J.-C. à 1798, et le royaume du sud subit la même malédiction de 677 av. J.-C. à 1844. En 1844, les descendants spirituels de ces deux nations littérales furent rassemblés en un seul morceau de bois, ou en une seule nation.
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
ምንም ሌላ ነገር ባይኖር፣ ሕዝቅኤል እነዚያን ሁለት በትሮች ሁለት ሕዝቦች መሆናቸውን፣ ከዚያም አንድ ሕዝብ እንዲሆኑ በግልጽ ይገልጻል።
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.
Car le chef de la Syrie, c’est Damas, et le chef de Damas, c’est Retsin ; et dans soixante-cinq ans, Éphraïm sera brisé, de manière à ne plus être un peuple. Et le chef d’Éphraïm, c’est Samarie, et le chef de Samarie, c’est le fils de Remalia. Si vous ne croyez pas, certainement vous ne serez pas affermis. Ésaïe 7:8, 9.
If we will not believe the prophecy of sixty-five years, we will not be established.
Si nous ne croyons pas à la prophétie des soixante-cinq ans, nous ne serons pas affermis.
We will continue to present Elijah’s symbolism in the next article.
Nous continuerons de présenter le symbolisme d’Élie dans le prochain article.