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.
Nou toujou ap konsidere Eli kòm yon senbòl pwofetik. Eli te deklare Akab ke pa t ap gen lapli, eksepte sou pawòl li, pandan twa zan.
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.
Eli, moun Tichb ki te soti pami moun Galaad yo, di Akab: Menm jan SENYÈ a, Bondye Izrayèl la, vivan, li menm devan li mwen kanpe a, pa p pral gen lawouze ni lapli pandan ane sa yo, eksepte dapre pawòl mwen. 1 Wa 17:1.
Christ informs us in the book of Luke, that the three years was actually three and a half years.
Kris la fè nou konnen nan liv Lik la, ke twa ane yo te an reyalite twa zan e demi.
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.
Epi li di yo: Anverite, mwen di nou, pa gen okenn pwofèt yo aksepte nan pwòp peyi pa l. Men m ap di nou yon verite: te gen anpil vèv ann Izrayèl nan jou Eli, lè syèl la te fèmen pandan twa zan ak sis mwa, lè yon gwo grangou te sou tout peyi a; men Eli pa t voye kote okenn nan yo, eksepte Sarepta, yon vil Sidon, kote yon fanm vèv. Lik 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.
Twa zan edmi yo te dewoule nan tan Akab ak Jezabèl, konsa yo idantifye twa zan edmi pwofetik yo depi 538 rive 1798, lè papisite a, ki reprezante kòm Jezabèl nan legliz Tiyatir la, te dirije pandan Mwayennaj Fènwa yo.
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.
Men, mwen gen kèk bagay kont ou, paske ou pèmèt fanm sa a, Jezabèl, ki rele tèt li pwofètès, anseye epi sedui sèvitè m yo pou yo fè imoralite seksyèl epi manje bagay yo te ofri bay zidòl. Mwen te ba li tan pou l repanti de imoralite li a; men li pa t repanti. Gade, m ap jete li sou yon kabann, epi moun k ap fè adiltè avè l yo m ap voye yo nan yon gwo tribilasyon, si yo pa repanti de zèv yo. Epi m ap fè pitit li yo mouri; e tout legliz yo va konnen se mwen menm ki sonde ren ak kè yo; epi m ap bay chak moun nan nou dapre zèv li yo. Revelasyon 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.
“Espas pou repanti” Jezabèl la te dire twa zan edmi nan epòk Eli a, epi twa zan edmi pwofetik depi 538 rive 1798, pandan Mwayennaj fènwa pèsekisyon papal la. Pinisyon Jezabèl la ansanm ak wa Ewòp yo ki te fè fònikasyon avèk li, se te pou yo jete yo sou yon kabann tribilasyon, epi pou pitit li yo mouri. Te gen nanm fidèl pandan Mwayennaj fènwa yo, ki yo menm tou te jete sou yon kabann tribilasyon, men yo t ap viv. Lè yo te jete sou kabann tribilasyon an, rezilta lavi pou fidèl yo oswa lanmò pou enfidèl yo te depann de “zèv” yo. Kabann tribilasyon fidèl yo te pwodui pasyans ak lavi. Kabann tribilasyon pa yo t ap sispann nan fen twa zan edmi yo, jis anvan Eli te kite Sarèpta pou l bay Akab lòd rasanble tout Izrayèl sou Mòn Kamèl.
“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.
“Pèsekisyon legliz la pa t kontinye pandan tout peryòd 1260 ane yo. Bondye, nan mizèrikòd li pou pèp li a, te koutye tan eprèv dife yo a. Lè Sovè a t ap anonse davans ‘gwo tribilasyon’ ki t ap tonbe sou legliz la, li te di: ‘Si jou sa yo pa t vin pi kout, pèsonn pa t ap sove; men poutèt eli yo, jou sa yo va vin pi kout.’ Matye 24:22. Se pa mwayen enfliyans Refòm nan pèsekisyon an te rive sispann anvan 1798.” 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.
Jijman “kab tribilasyon” an pou papote a t ap “touye pitit li yo ak lanmò,” men jijman “kab tribilasyon” an te gen ladan l yon pwomès lavi pou moun ki gen zèv yo te demontre fidelite yo, jan sa parèt nan lanmò pitit gason vèv Sarepta a.
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.
Epi, apre bagay sa yo, pitit gason fanm nan, mèt kay la, tonbe malad; e maladi li a te tèlman grav, pa t rete okenn souf nan li ankò. Epi li di Eli: Kisa mwen gen pou m wè avè w, ò nonm Bondye? Èske ou vin jwenn mwen pou fè peche m sonje ankò, epi pou fè touye pitit gason m nan? Li di li: Ban m pitit gason ou. Epi li pran l soti nan bra li, li pote l monte nan chanm anwo a, kote li te rete a, epi li kouche l sou pwòp kabann pa l. Epi li kriye nan pye Seyè a, li di: O Seyè, Bondye mwen, èske ou menm tou ou fè malè tonbe sou vèv lakay mwen rete a, lè ou touye pitit gason li? Epi li lonje kò l sou timoun nan twa fwa, li kriye nan pye Seyè a, li di: O Seyè, Bondye mwen, tanpri, fè nanm timoun sa a tounen antre nan li ankò. Seyè a tande vwa Eli; epi nanm timoun nan tounen antre nan li ankò, epi li reprann lavi. Epi Eli pran timoun nan, li desann avè l soti nan chanm lan antre nan kay la, epi li remèt li bay manman li; epi Eli di: Gade, pitit gason ou vivan. Epi fanm nan di Eli: Kounye a, pa sa mwen konnen ou se yon nonm Bondye, e pawòl Seyè a ki nan bouch ou se verite. 1 Wa 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.
Vèv la te rekonèt Eli kòm “yon nonm Bondye,” paske “pawòl Seyè a” ki te fè pitit li a retounen viv ankò, se te pawòl “verite” a. Pwosesis twa etap kote Eli te lonje kò l sou pitit gason vèv la, vèv la te konprann li kòm “pawòl” ki te nan bouch Eli a kòm “verite.” Mo ebre ‘emeth’ la, yo tradui nan pasaj la kòm “verite,” epi li reprezante pouvwa kreyatif Alfa ak Omega. Se mo ebre ki fòme ak premye, trèzyèm ak dènye lèt alfabè ebre a, epi li reprezante Pisans ki kapab fè mò yo retounen viv ankò.
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.”
Moun ki fidèl yo, menm jan ak moun ki pa t fidèl yo, nan “espas” tan pwobasyon an ki reprezante pa twa zan edmi yo, te resevwa jijman yon “kabann tribilasyon.” Lanmò te rezilta pou pitit klas ki te swiv gwo jennès la, ki te fè fònikasyon epi ki te anseye doktrin payanis yo. Lavi te bay lòt klas la ki te swiv enstriksyon Eli a epi ki te kwè Pawòl “verite” a.
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.
Vèv la te suiv lòd Eli a pou l al chèche kèk dlo pou li epi pou l ba li kèk pen, e obeyisans li anvè pawòl pwofèt la reprezante fidèl yo nan Epòk Fènwa Tiyatir la. (Li vo remake ke lè Eli bay vèv la lòd pou l manje li an premye, epi apre sa pou l manje pitit gason li ak tèt pa li, sa ki reprezante a se ke Eli se premye moun ki resevwa manje a pou l manje. Se li menm ki premye resevwa mesaj la, epi apre sa legliz la.) Yo fè nou konnen ke zèv fidèl yo te pi gran nan fen an pase nan kòmansman an.
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.
Epi pou anj legliz ki nan Tiyatir la ekri: Men sa Pitit Bondye a di, li menm ki gen je l tankou yon flanm dife, e pye l yo tankou kwiv byen rafine; Mwen konnen zèv ou yo, lanmou ou, sèvis ou, lafwa ou, pasyans ou, ak zèv ou yo; e dènye zèv yo pi plis pase premye yo. Revelasyon 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.”
Fidèl yo te manifeste bon “zèv” pandan “espas” yo te bay papasite a pou l repanti, men zèv yo nan dènye tan an te “plis pase premye yo.” Pandan “espas” la t ap rive nan bout li, Kris te voye zetwal maten Refòm nan, ki te kòmanse travay pou yo pa t soufri papasite a ankò, li menm ki te anseye legliz la “fè fònikasyon, epi manje bagay yo te ofri bay zidòl.”
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.
Epi sila ki va genyen laviktwa a, e ki va kenbe zèv mwen yo jouk nan fen an, m ap ba li pouvwa sou nasyon yo: Epi li va dirije yo avèk yon baton fè; menm jan veso yon bòs potri yo kraze an miyèt moso: menm jan mwen menm tou mwen resevwa sa nan men Papa m. Epi m ap ba li zetwal maten an. Moun ki gen zòrèy, se pou li tande sa Lespri a ap di legliz yo. Revelasyon 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.
Kris te gen “kèk bagay kont” fidèl yo nan kòmansman “espas” yo te bay papisite a pou l repanti, paske yo te kite Jezabèl la, “ki rele tèt li yon pwofetès, anseye epi sedui sèvitè m yo pou yo fè fònikasyon, epi manje bagay yo ofri an sakrifis bay zidòl.” Men, nan fen “espas” la, fidèl yo t ap sispann kite papisite a kontinye sediksyon li yo.
“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.
“Nan katòzyèm syèk la, nan Angletè, leve ‘zetwal maten Refòm nan.’ John Wycliffe te anonse refòm nan, pa pou Angletè sèlman, men pou tout lakrentyanite. Gwo pwotestasyon kont Wòm yo te pèmèt li fè a pa t janm dwe fèmen bouch li. Pwotestasyon sa a te louvri batay la ki te dwe mennen nan liberasyon moun endividyèl yo, legliz yo, ak nasyon yo.” 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.
Manje sèvitè Bondye yo manje a, se doktrin oswa mesaj yo resevwa. Fònikasyon se lè legliz la sèvi ak pouvwa leta pou reyalize fòsman doktrin idolatr li yo. Pandan “tan” yo te bay Jezabèl pou l repanti, legliz la te kouri al nan dezè a pou pwoteksyon.
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.
Epi fanm nan kouri al nan dezè a, kote li gen yon plas Bondye te prepare pou li, pou yo nouri li la pandan mil desan swasant jou.... Epi yo te bay fanm nan de zèl yon gwo malfini, pou li te ka vole al nan dezè a, nan plas pa li, kote yo nouri li pandan yon tan, ak tan, ak mwatye yon tan, byen lwen fas sèpan an. Epi sèpan an voye dlo soti nan bouch li tankou yon gwo kouran dèyè fanm nan, pou li te ka fè gwo kouran an pote l ale. Men tè a te ede fanm nan; tè a louvri bouch li, epi li vale gwo kouran dragon an te voye soti nan bouch li a. Revelasyon 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.
Pandan tan pèsekisyon Jezabèl ak Akab la, Abdya te reprezante pwoteksyon dezè a te bay pandan tan dominasyon papal la.
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.
Ahab rele Obadja, ki te gouvènè lakay li. (Kounye a, Obadja te gen yon gwo lakrentif pou Senyè a; paske sa te rive konsa: lè Jezabèl t ap detwi pwofèt Senyè a yo, Obadja te pran san pwofèt, li te kache yo pa gwoup senkant nan yon twou wòch, epi li te ba yo pen ak dlo.) 1 Wa 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.
Travay Abdya a, lè li t ap kache pwofèt yo pa gwoup senkant nan twou wòch, se senbòl plas ki nan dezè a Bondye te prepare pou nouri fidèl yo, sila yo ki te refize manje doktrin papote a e ki te refize tou aksepte relasyon enpi a, ki te reprezante pa fònikasyon li avèk wa Ewòp yo. Peryòd tan kote Eli te resevwa direksyon pou l al jwenn vèv Sarepta a pou manje ak pwoteksyon kont Jezabèl ak Akab, se te menm peryòd tan legliz la te kouri al nan dezè a, epi plas Bondye te prepare pou yo a te reprezante pa travay Abdya a.
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.
Kote kachèt Eli nan Sarepta, yo rele l “Zarephath” an ebre, vle di pirifikasyon. Lè tan yo te bay Jezabèl pou l repanti a te fini, Eli al jwenn Obadya epi li mande Akab pou rele tout Izrayèl sou Kamel.
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.
Pandan Abdias t ap mache sou wout la, men Eli te rankontre li; li rekonèt li, li lage kò l fas atè, epi li di: Èske se ou menm, mèt mwen Eli? Li reponn li: Se mwen menm; ale, di mèt ou a: Men Eli la. 1 Wa 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.
Tan Eli avèk vèv Sarepta a senbolize Mwayennaj Fènwa yo. Nan istwa Eli ak vèv la, li t ap ranmase de branch bwa, paske li te prèt pou l mouri. Yon vèv nan pwofesi se yon legliz, epi li te reprezante legliz ki te nan dezè a ki te prèt pou l mouri.
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.
Epi pou zanj legliz ki nan Sardis la, ekri: Men sa sa li menm ki gen sèt Lespri Bondye yo ak sèt zetwal yo di: Mwen konnen zèv ou yo, ke ou gen non ou vivan, men ou mouri. Veye, epi fòtifye bagay ki rete yo, sa yo ki prèt pou mouri; paske mwen pa jwenn zèv ou yo pafè devan Bondye. Revelasyon 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
Li t ap “ranmase de ti bwa”, epi li t ap prepare pou lanmò li lè Eli entèwonp li.
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.
Epi pawòl Senyè a te vin jwenn li, li di: Leve, ale Sarefat, ki pou Sidon, epi rete la; gade, mwen bay yon vèv ki la lòd pou soutni ou. Se konsa li leve, li ale Sarefat. Lè li rive bò pòtay lavil la, men vèv la te la ap ranmase bwa; li rele li, li di: Tanpri, pote yon ti dlo ban mwen nan yon veso, pou m bwè. Pandan li t apral chèche l, li rele li ankò, li di: Tanpri, pote yon ti moso pen ban mwen nan men ou. Epi li di: Menm jan Senyè a, Bondye pa w la, vivan, mwen pa gen okenn gato, men sèlman yon ponyen farin nan yon barik, ak yon ti lwil nan yon krich; epi, gade, m ap ranmase de moso bwa, pou m antre prepare sa pou mwen ak pitit gason m nan, pou nou manje l, epi mouri. 1 Wa 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.
Vèf Sarepta a t ap ranmase “de bwa.” Vèf la reprezante moun fidèl yo nan tan Jezabèl la. Pitit gason li reprezante sila yo ki, pandan peryòd listwa Tiyatir la, te mouri avèk pwomès pou yo resisite nan premye rezirèksyon an.
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.
Epi mwen wè twòn, e yo te chita sou yo, epi jijman te bay yo; epi mwen wè nanm moun yo te koupe tèt yo poutèt temwayaj Jezi a, ak poutèt pawòl Bondye a, e ki pa t adore bèt la, ni imaj li a, ni yo pa t resevwa mak li sou fwon yo, oswa nan men yo; epi yo te viv ankò e yo te gouvènen avèk Kris la pandan mil an. Men rès mò yo pa t viv ankò jouk lè mil an yo te fini. Sa a se premye rezirèksyon an. Benediksyon ak sentete pou moun ki gen pati nan premye rezirèksyon an: sou moun sa yo dezyèm lanmò a pa gen okenn pouvwa, men yo pral prèt Bondye ak Kris la, epi yo pral gouvènen avèk li pandan mil an. Revelasyon 20:4–6.
The widow also represents the few in Sardis, that were worthy and given white garments.
Vèv la tou reprezante kèk nan Sardis yo, ki te diy e yo te resevwa rad blan.
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.
Ou gen kèk non menm nan Sardis ki pa t sal rad yo; e y ap mache avè m an blan, paske yo diy. Moun ki va genyen batay la, se li menm ki va abiye an rad blan; e mwen p ap efase non li nan liv lavi a, men m ap konfese non li devan Papa m, ak devan zanj li yo. Revelasyon 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.
Moun ki te nan katriyèm legliz Tiyatir la, ki te mouri avèk fidelite, e ke pitit gason vèv la te reprezante, yo te resevwa rad blan nan senkyèm sele a.
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.
Lè li ouvri senkyèm sele a, mwen wè anba lotèl la nanm moun yo te touye poutèt pawòl Bondye a ak poutèt temwayaj yo te kenbe a. Yo rele ak yon gwo vwa, yo di: Jouk ki lè, o Seyè, ki sen e ki veritab, ou p ap jije ni vanje san nou sou moun ki rete sou tè a? Yo bay chak youn nan yo yon rad blan; epi yo di yo pou yo repoze yo ankò pou yon ti tan, jiskaske konpayon yo ki nan menm sèvis la ansanm ak frè yo, ki t ap gen pou yo touye menm jan ak yo, ta vin ranpli. Revelasyon 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.
Matir Laj Fènwa yo te resevwa rad blan, epi yo te jwenn lòd pou yo repoze nan tonm yo, jiskaske yon lòt gwoup matir pap yo ta pral touye, menm jan yo menm yo te touye a. Pap la te asasinen yo pandan yon peryòd twa ane edmi, epi yo te pwomèt yo ke finalman pap la t ap resevwa jijman; men sa pa t ap fèt toutotan yon dezyèm gwoup matir pap yo pa t ankò asasinen, pandan kriz lwa dimanch ki pral vini byento a. Sè White mete demann matir yo pou jijman sou pap la an koneksyon ak de pasaj nan liv Revelasyon an.
“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.
“Lè senkyèm sele a te louvri, Jan, Revelatè a, nan vizyon, te wè anba lotèl la gwoup moun ki te touye poutèt Pawòl Bondye a ak temwayaj Jezi Kris la. Apre sa, te vini sèn yo dekri nan dizwityèm chapit Revelasyon an, lè moun ki fidèl e verite yo rele sòti nan Babilòn. [Revelation 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.
Revelasyon dizwit, vèsè youn rive senk, reprezante de vwa vèsè youn ak vèsè kat yo. Dezyèm vwa a se apèl pou soti lavil Babilòn, epi li make kòmansman pèsekisyon lwa dimanch lan, lè mouvman pwisan twazyèm zanj lan rele lòt twoupo Bondye a soti lavil Babilòn. Li mete pasaj senkyèm sele a tou nan ouvèti setyèm sele a.
“[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]. Men kèk sèn yo te prezante devan Jan ki pa t yon reyalite, men sa ki t ap rive nan yon peryòd tan nan lavni.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
« Apocalypse 8:1–4 cité. » Manuscript Releases, volume 20, 197.
In Revelation chapter eight, verses one through four, the seventh seal is opened.
Nan Revelasyon chapit uit, vèsè youn rive kat, setyèm sele a louvri.
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.
Epi lè li te louvri setyèm so a, te gen silans nan syèl la pandan anviwon yon demi èdtan. E mwen wè sèt zanj ki te kanpe devan Bondye; e yo te resevwa sèt twonpèt. Epi yon lòt zanj vini, li kanpe bò lotèl la, avèk yon lansanwa annò; e yo ba li anpil lansan, pou l ofri l ansanm ak lapriyè tout sen yo sou lotèl annò ki te devan twòn nan. E lafimen lansan an, ki te monte ansanm ak lapriyè sen yo, moute devan Bondye soti nan men zanj lan. Revelasyon 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.
Priyè mati yo nan Mwayennaj Fènwa yo, ki nan senkyèm sele a ap mande pou Bondye pote jijman sou jennès ki fè fònikasyon avèk wa latè yo, monte “devan Bondye,” lè setyèm sele a louvri. Enspirasyon mete ouvèti setyèm sele a an akò avèk dezyèm vwa nan Revelasyon dizwit la, paske se nan dezyèm vwa a Bondye sonje inikite li yo, epi lè sa a li double jijman li. Yon fwa pou mati Mwayennaj Fènwa yo, epi yon fwa pou beny san kriz lwa dimanch lan.
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.
Epi mwen tande yon lòt vwa soti nan syèl la, ki t ap di: Soti nan li, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jouk nan syèl la, epi Bondye sonje inikite li yo. Rann li menm jan li te rann nou an, epi ba li doub selon zèv li yo: nan gode li te plen an, plen pou li doub. Revelasyon 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.
Kèk moun nan Sardis yo ki pa t sal rad yo, reprezante sila yo ki te sòti nan istwa Tiyatir la ki te fini an 1798. Yo reprezante pa vèv Sarepta a, yon vèv ki t ap ale nan maryaj la an 1844.
“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.
“Vini Kris la kòm gran prèt nou an nan kote ki pi sen an, pou netwaye sanktyè a, jan sa parèt nan Danyèl 8:14; vini Pitit lòm nan bò kote Ansyen Jou yo, jan sa prezante nan Danyèl 7:13; epi vini Senyè a nan tanp pa li a, jan Malachi te anonse davans, se deskripsyon menm evènman an; e sa reprezante tou pa vini nèg marye a nan maryaj la, jan Kris dekri sa nan parabòl dis vyèj yo, nan Matye 25.” 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”.
Vèv la t ap prepare dènye soupe li anvan lanmò li, lè Eli te bay li lòd pou l sèvi li. Li reprezante ti kantite fidèl yo nan Tiyatir, k ap pase pou antre nan ti kantite fidèl yo nan Sardis ki t ap ranmase “de bwa” pou yon “dife”.
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.
“de baton yo” reprezante toude kay Izrayèl tan lontan yo, ki te pilonnen anba pye payanis epi apre sa papalis, men ki te dwe rasanble ansanm epi ini kòm “yon sèl baton,” nan listwa 1798 rive 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.
Seyè a pale avè m ankò, li di m: Anplis, ou menm, pitit lòm, pran yon baton, epi ekri sou li: Pou Jida, ak pou pitit Izrayèl yo, konpayon li yo. Apre sa, pran yon lòt baton, epi ekri sou li: Pou Jozèf, baton Efrayim nan, ak pou tout kay Izrayèl la, konpayon li yo. Epi mete yo ansanm, youn ak lòt, pou yo vin yon sèl baton; epi yo pral vin yon sèl nan men ou. Lè pitit pèp ou a va pale avè w, y ap di: Èske ou p ap fè nou konnen sa bagay sa yo vle di? Di yo: Men sa Seyè Bondye a di: Gade, m ap pran baton Jozèf la, ki nan men Efrayim, ansanm ak branch fanmi Izrayèl yo, konpayon li yo; m ap mete yo avè l, wi, ansanm ak baton Jida a, epi m ap fè yo tounen yon sèl baton, e yo pral yon sèl nan men mwen. Baton ou ekri sou yo yo pral nan men ou devan je yo. Epi di yo: Men sa Seyè Bondye a di: Gade, m ap pran pitit Izrayèl yo pami nasyon yo kote yo te ale a, m ap rasanble yo toupatou, epi m ap mennen yo tounen nan pwòp peyi pa yo. M ap fè yo tounen yon sèl nasyon nan peyi a sou mòn Izrayèl yo; yon sèl wa pral wa pou yo tout; yo p ap de nasyon ankò, ni yo p ap janm divize an de wayòm ankò. Yo p ap sal tèt yo ankò ak zidòl yo, ni ak bagay abominab yo, ni ak okenn nan transgresyon yo; men m ap delivre yo soti nan tout kote yo te rete kote yo te peche yo, epi m ap pirifye yo; konsa yo pral pèp mwen, e mwen menm m ap Bondye yo. David, sèvitè m nan, pral wa sou yo; epi yo tout pral gen yon sèl bèje. Yo pral mache nan jijman mwen yo, y ap obsève lwa mwen yo, epi y ap pratike yo. Yo pral rete nan peyi mwen te bay Jakòb, sèvitè m nan, kote zansèt nou yo te rete a; yo pral rete ladan l, yo menm, ak pitit yo, ak pitit pitit yo pou tout tan; epi David, sèvitè m nan, pral chèf yo pou tout tan. Anplis, m ap fè yon alyans lapè avèk yo; sa pral yon alyans etènèl avèk yo. M ap tabli yo, m ap fè yo anpil anpil, epi m ap mete sanktyè mwen an nan mitan yo pou tout tan. Tant mwen an tou pral avèk yo; wi, mwen pral Bondye yo, epi yo pral pèp mwen. Epi nasyon yo pral konnen se mwen menm, Seyè a, ki sanktifye Izrayèl, lè sanktyè mwen an va nan mitan yo pou tout tan. Ezekyèl 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.
Lè Eli kite Sarepta pou l rele Akab ak tout Izrayèl sou mòn Kamèl, legliz vèv la ki te kouri al nan dezè a t ap ranmase de bwa pou dife ki pirifye vèv la davans anvan maryaj la, 22 oktòb 1844. Ranmasaj de bwa sa yo se ranmasaj mouvman Millerit la ki akonpli nan dènye peryòd swasant-senk ane yo idantifye nan Ezayi sèt. Wayòm nò a te sibi madichon Moyiz la depi 723 av. J.-K. rive 1798, epi wayòm sid la te sibi menm madichon an depi 677 av. J.-K. jouk 1844. An 1844, desandan espirityèl de nasyon literal sa yo te rasanble ansanm kòm yon sèl bwa, oswa yon sèl nasyon.
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
Si pa gen anyen lòt, Ezekyèl defini de baton yo kòm de nasyon, ki vin tounen yon sèl nasyon.
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.
Paske tèt Siri a se Damas, e tèt Damas la se Rezin; e anndan swasannsenk ane, Efrayim pral kraze, pou l pa yon pèp ankò. E tèt Efrayim nan se Samari, e tèt Samari a se pitit gason Remalya. Si nou pa kwè, se sèten nou p ap kanpe fèm. Ezayi 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 de soixante-cinq ans, nous ne serons pas affermis.
We will continue to present Elijah’s symbolism in the next article.
N ap kontinye prezante senbolis Eli a nan atik kap vini an.