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.
Kita isih ngrembug Élia minangka pralambang kenabian. Élia mratelakaké marang Ahab yèn ora bakal ana udan, kajaba miturut pangandikané, sajroning telung taun.
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.
Élia, wong Tisbi saka para pedunung ing Giléad, banjur ngandika marang Akhab, “Demi Sang Yehuwah, Allahé Israèl, ing ngarsané Panjenengané aku ngadeg, ing taun-taun iki ora bakal ana ebun utawa udan, kejaba manut tembungku.” 1 Para Raja 17:1.
Christ informs us in the book of Luke, that the three years was actually three and a half years.
Kristus maringi pirsa marang kita ing kitab Lukas, bilih tigang taun punika satemenipun tigang setengah 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.
Panjenengané banjur ngandika, Satemené, Aku pitutur marang kowé, ora ana nabi kang katampani ing nagarané dhéwé. Nanging satemené Aku pitutur marang kowé, ana akèh randha ing Israèl ing jamané Élias, nalika langit katutup telung taun nem sasi lawasé, nalika pailan gedhé tumiba ing saindenging tanah; nanging Élias ora kautus marang siji waé saka antarané wong-wong mau, kejaba menyang Sarépta, sawijining kutha ing Sidon, marang sawijining wong wadon randha. Lukas 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.
Telung taun setengah iku kalakon ing jamané Ahab lan Izébèl, saéngga nandhani telung taun setengah profetik wiwit taun 538 nganti 1798, nalika kapausan, kang dilambangaké minangka Izébèl ing pasamuwan Tiatira, mrentah sajroning Jaman Pepeteng.
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.
Nanging Aku nduwèni sawatara prekara marang kowé, awit kowé nglilakaké wong wadon Yézebel iku, kang ngarani dhiriné nabi wadon, mulang lan nasaraké para abdiningSun supaya padha laku jina lan mangan barang-barang kang kaurbanké marang brahala. Lan Aku wis maringi wektu marang dheweke supaya mratobat saka laku jinané; nanging dheweke ora gelem mratobat. Lah, Aku bakal mbuwang dheweke menyang ing paturon, lan wong-wong kang padha laku jina karo dheweke menyang ing kasangsaran gedhé, kajaba padha mratobat saka panggawéné. Lan anak-anaké bakal Dakpatèni kanthi pati; lan sakèhé pasamuwan bakal padha sumurup yèn Aku iki Panjenengané kang nylidiki ginjel lan ati; lan Aku bakal maringi marang saben wong ing antaramu miturut panggawéné. Wahyu 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.
“Wektu kanggo mratobat” tumrap Izébél yaiku telung taun setengah ing jaman Élia, lan telung taun setengah profétis wiwit 538 nganti 1798 ing Jaman Peteng panganiaya kapausan. Ukuman tumrap Izébél lan para raja Éropah sing nindakaké laku jina karo dhèwèké, yaiku dibuwang menyang amben kasangsaran lan patiné anak-anaké. Ana jiwa-jiwa sing setya sajroning Jaman Peteng, sing uga wis dibuwang menyang amben kasangsaran, nanging wong-wong mau bakal urip. Nalika dibuwang menyang amben kasangsaran, asil pungkasané—urip tumrap wong sing setya utawa pati tumrap wong sing ora setya—ditetepaké adhedhasar “pakaryan”-é. Ambene kasangsaran tumrap wong-wong sing setya ngasilaké kasabaran lan urip. Ambene kasangsaran mau bakal mandheg nyedhaki pungkasané telung taun setengah, sakdurungé Élia ninggalaké Sarépta kanggo maréntah Akhab supaya nglumpukaké kabèh Israèl menyang Gunung Karmèl.
“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.
“Panganiaya marang pasamuwan ora lumaku sajroning kabèh periode 1260 taun iku. Gusti Allah, awit saka sih-rahmat-Nya marang umaté, nyepakaké cekaké mangsa pacoban murub sing dialami déning wong-wong mau. Nalika ngramalaké ‘kasangsaran gedhé’ sing bakal nimpa pasamuwan, Sang Juru Slamet ngandika: ‘Lan saupama dina-dina iku ora dicekakaké, mesthi ora ana wong siji waé sing bakal kaslametaké; nanging marga saka para pinilih, dina-dina iku bakal dicekakaké.’ Matius 24:22. Lumantar pangaruh Réformasi, panganiaya iku dipungkasi sadurungé taun 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.
Pengadilan saka “ranjang kasangsaran” tumrap kapausan bakal “matèni anak-anake kanthi pati,” nanging pengadilan saka “ranjang kasangsaran” iku ngandhut janji kauripan tumrap wong-wong kang pakaryane mbuktèkaké kasetyané, kaya dene katuduhaké ana ing patiné putrané randha ing 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.
Sakwisé prekara-prekara iku kelakon, anaké wong wadon, sing dadi nyonya ing omah iku, lara; lan larané saya abot banget, nganti ora ana ambegan sing kari ana ing dhèwèké. Wong wadon mau banjur ngandika marang Élia, “Apa urusanku karo kowé, hé wonging Allah? Apa kowé teka marang aku kanggo ngélingaké dosaku, lan matèni anakku?” Panjenengané banjur ngandika marang wong wadon mau, “Pasrahna anakmu marang aku.” Banjur dijupuké anak iku saka pangkoné, digendhong munggah menyang kamar ndhuwur, panggonané panjenengané manggon, sarta dituroni ing paturoné dhéwé. Panjenengané banjur sesambat marang Pangéran lan ngandika, “Dhuh Pangéran, Allah kawula, apa Panjenengan uga ndhatangaké bilai marang randha sing daknumpang iki, kanthi matèni anaké?” Panjenengané banjur nglempakaké awake ana ing sandhuwuré bocah iku kaping telu, lan sesambat marang Pangéran sarta ngandika, “Dhuh Pangéran, Allah kawula, kawula nyuwun, mugi nyawaning bocah iki kawangsulaké manèh marang dhèwèké.” Pangéran miyarsakaké swarané Élia; lan nyawaning bocah iku bali manèh marang dhèwèké, sarta bocah iku urip manèh. Élia banjur njupuk bocah iku, nggawa mudhun saka kamar mau menyang omah, lan masrahaké marang ibuné; Élia banjur ngandika, “Lah, anakmu urip.” Wong wadon mau banjur ngandika marang Élia, “Saiki lumantar iki aku sumurup yèn kowé iku wonging Allah, lan yèn pangandikané Pangéran ing cangkemmu iku kayektèn.” 1 Para Raja 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.
Randha iku mangertèni yèn Élia iku “wongé Allah,” awit “pangandikané Pangéran” kang ndadèkaké anaké bali urip iku, yaiku pangandika kang “bebener.” Tata cara telung léngkah nalika Élia nglempakaké awaké dhéwé ana ing sadhuwuré anaké randha mau dipahami déning randha iku minangka “pangandika” ing cangkemé Élia minangka “bebener.” Tembung Ibrani ‘emeth’ diterjemahaké ing pethikan iki minangka “bebener,” lan nggambaraké daya nitahaké saka Alfa lan Omega. Iku yaiku tembung Ibrani kang kabentuk déning aksara kapisan, kaping telulas, lan pungkasan saka aksara Ibrani, lan nggambaraké Sang Kuwasa kang bisa mbalèkaké wong mati dadi urip manèh.
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.”
Para wong setya, padha kaya para wong kang ora setya ana ing “ruang” wektu pacoban kang dilambangaké déning telung taun setengah, nampani paukuman arupa “pambaringan kasangsaran gedhé.” Pati dadi asil tumrap anak-anak golongan kang ngetutaké sundel kang laku jina lan mulang piwulang-piwulang kapir. Urip kaparingaké marang golongan liyané kang ngetutaké pituduhé Élia, lan pracaya marang Sabdaning “kayekten.”
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.
Randha mau wis nuruti dhawuhé Élia supaya njupukaké banyu tumrap dhèwèké lan maringi roti marang dhèwèké, lan katindakane manut marang pangandikané nabi iku nggambaraké para setya ing Jaman Petengé Tiyatira. (Prayoga dicathet manawa nalika Élia dhawuh marang randha iku supaya luwih dhisik menehi pangan marang dhèwèké, banjur sawisé iku maringi pangan marang anaké lan awaké dhéwé, kang kagambaraké yaiku yèn Élia iku sing kapisan nampi pangan kanggo dipangan. Dhèwèké sing kapisan nampi pawarta iku, lan sawisé iku gréja.) Kita diparingi katerangan yèn pakaryané para setya iku luwih gedhé ing pungkasan tinimbang ing wiwitan.
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.
Lan marang malaékat pasamuwan ing Tiatira, tulisen mangkéné: Mangkéné pangandikané Putraning Allah, kang mripaté kaya nyala geni, lan sikilé kaya tembaga alus; Aku sumurup marang panggawému, lan katresnan, lan pangabdian, lan pracayamu, lan kasabaranmu, lan panggawému; lan kang pungkasan iku luwih akèh tinimbang kang wiwitan. Wahyu 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.”
Wong-wong kang setya ngetokaké “pakaryan-pakaryan” becik sajroning “wektu” kang diparingaké marang kapausan supaya mratobat, nanging pakaryané ing wekasan “luwih akèh tinimbang ing wiwitan.” Nalika “wektu” iku wus meh rampung, Kristus ngutus lintang ésuking reformasi, kang miwiti pakaryan supaya ora maneh nandhang kapausan, kang mulangi pasamuwan “tumindak jina, lan mangan samubarang kang kasembahaké marang brahala.”
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.
Lan wong kang menang lan netepi pakaryan-Ku nganti pungkasan, marang wong iku bakal Dakparingi panguwasa nguwasani para bangsa: Lan wong iku bakal marentah wong-wong mau nganggo teken wesi; kaya piring-piring lempung gaweyane tukang grabah bakal diremuk nganti dadi pecahan-pecahan: kaya mangkono uga Aku wis nampani saka Rama-Ku. Lan Aku bakal maringi marang wong iku lintang ésuk. Sapa sing nduwèni kuping, manawa wong iku ngrungokna apa kang kasabdakaké déning Roh marang pasamuwan-pasamuwan. Wahyu 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.
Kristus kagungan “sawetawis prakara tumrap” para setya ing wiwitaning “wektu” kang kaparingake marang kepausan supaya mratobat, amarga padha wus ngidini Izebel, “kang nyebut awake dhewe nabi wadon, mulang lan nggodha para kawula-Ku supaya padha laku jina, lan mangan samubarang kang kaunjukake marang brahala.” Nanging ing pungkasaning “wektu” iku para setya ora bakal maneh nglilani kepausan nerusake panggodha-panggodha mau.
“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.
“Ing abad kaping patbelas muncula ing Inggris ‘lintang esuking Reformasi.’ John Wycliffe dadi pawarta pambukaning reformasi, ora mung tumrap Inggris piyambak, nanging tumrap sakabèhé jagad Kristen. Pambantahan agung marang Roma kang diparengaké marang dheweke supaya diucapaké iku ora bakal bisa didhamel meneng. Pambantahan iku mbukak perjuangan kang bakal nuwuhaké pambébasan tumrap para individu, tumrap pasamuwan-pasamuwan, lan tumrap bangsa-bangsa.” 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.
Panganan kang dipangan déning para abdining Allah iku yaiku piwulang-piwulang utawa pesen kang ditampani déning wong-wong mau. Laku jina iku pasamuwan nggunakaké kakuwasan nagara kanggo ngleksanakaké pamaksaning piwulang-piwulang brahala sing diduwèni déningé. Ing sajroning “wektu” kang kaparingaké marang Izebel kanggo mratobat, pasamuwan mlayu menyang ara-ara samun kanggo pangayoman.
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.
Lan wong wadon iku mlayu menyang ing ara-ara samun, ing kono dhèwèké kagungan papan kang wus diprasadhiyakake déning Allah, supaya ana kang maringi pangan marang dhèwèké ana ing kono lawasé sèwu rong atus suwidak dina…. Lan marang wong wadon iku kaparingaké loro swiwi manuk garudha gedhé, supaya dhèwèké bisa mabur menyang ing ara-ara samun, menyang ing panggonané, ing kono dhèwèké dipelihara salawasé satunggal mangsa, lan rong mangsa, lan satengah mangsa, adoh saka ing ngarsané ula. Lan ula iku ngetokaké banyu saka cangkemé kaya banjir ngetutaké wong wadon iku, supaya dhèwèké katut kabawa déning banjir iku. Nanging bumi nulungi wong wadon iku, lan bumi mbukak cangkemé, lan nguntal banjir kang diwetokaké déning naga saka cangkemé. Wahyu 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.
Nalika mangsa panganiaya déning Izebel lan Akhab, Obaja nggambarake pangayoman kang diparingake déning pasamunan ing mangsa pamaréntahan kapausan.
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.
Lan Akhab nimbali Obaja, kang dadi pangarsa griyané. (Obaja iku banget wedi-asih marang Pangéran; amarga nalika Izébel matèni para nabi kagungané Pangéran, Obaja njupuk satus nabi, lan ndhelikaké wong-wong mau saben sèket ana ing guwa, sarta nyukupi wong-wong mau nganggo roti lan banyu.) 1 Para Raja 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.
Pakaryané Obaja anggoné ndhelikaké para nabi saben sèket wong ana ing guwa-guwa iku minangka pralambang papan ana ing ara-ara samun sing wis kasawiyakaké déning Gusti Allah kanggo maringi panguripan marang para setya, yaiku wong-wong sing nampik mangan piwulang-piwulang kapapaan lan uga nampik nampani sesambungan najis kang dilambangaké déning jinahe karo para ratu Éropah. Wektu nalika Éliah wis diparingi pituduh supaya marani randha ing Sarepta kanggo olèh pangan lan pangayoman saka Izébèl lan Ahab, iku padha karo wewangen wektu nalika pasamuwan mlayu menyang ara-ara samun, lan papan kang kasawiyakaké kanggo wong-wong mau déning Gusti Allah iku dilambangaké déning pakaryané Obaja.
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.
Papan pandheliking Élia ana ing Sarepta, kang ing basa Ibrani sinebut “Zarephath,” tegesé panyucèn. Nalika wektu kang kaparingaké marang Izébél kanggo mratobat wis rampung, Élia sowan marang Obaja lan nimbali Akhab supaya nglumpukaké sakèhé Israèl menyang Karmèl.
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.
Nalika Obaja lumaku ana ing dalan, lah Élia ketemu karo dhèwèké; lan dhèwèké banjur wanuh marang Élia, sarta sujud tumungkul nganti pasuryané nyentuh ing lemah, lan matur, “Punapa panjenengan punika gusti kawula, Élia?” Panjenengané mangsuli, “Inggih, kula punika. Lungaa, kandhanana marang gustimu, ‘Lah, Élia ana ing ngriki.’” 1 Kings 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.
Wektuné Élia bebarengan karo randha ing Sarepta nglambangaké Jaman Peteng. Ing carita bab Élia lan randha mau, dhèwèké lagi nglumpukaké loro kayu, amarga dhèwèké wus arep mati. Randha ing ramalan iku sawijining pasamuwan, lan dhèwèké nglambangaké pasamuwan ing ara-ara samun kang meh mati.
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.
Lan marang malaékat pasamuwan ing Sardis tulisen mangkéné: Mangkéné pangandikané Panjenengané kang nyekel pitu Rohé Allah lan pitu lintang; Aku pirsa marang pakaryanmu, yèn kowé nduwèni jeneng yèn kowé urip, nanging satemené kowé mati. Padha waspada, lan kukuhna prekara-prekara sing isih kari, kang wus meh mati; awit Aku ora nemu pakaryanmu sampurna ana ing ngarsané Allah. Wahyu 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
Panjenengané lagi “nglumpukaké rong kayu”, lan nyawisaké tumrap patiné nalika Élia nyelani panjenengané.
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.
Lan pangandikané Pangéran rawuh marang dhèwèké, mangkéné, “Ngadega, mangkata menyang Sarfat, kang klebu wewengkoné Sidon, lan manggonana ana ing kono; lah Ingsun wis dhawuh marang sawijining randha wadon ana ing kono supaya nyukupi kabutuhanmu.” Mulané banjur dhèwèké ngadeg lan mangkat menyang Sarfat. Bareng tekan ing gapuraning kutha, lah randha wadon iku ana ing kono lagi nglumpukaké kayu bakar; banjur dhèwèké nimbali wong wadon iku lan ngandika, “Kula nyuwun, jupuken kula banyu sathithik ana ing sawijining wadhah, supaya kula saged ngombé.” Nalika wong wadon iku lagi arep njupukaké, dhèwèké nimbali manèh lan ngandika, “Kula nyuwun, gawanen kula roti sapecak ana ing tanganmu.” Nanging wong wadon iku mangsuli, “Demi asmané Pangéran, Allahmu, ingkang gesang, aku ora nduwèni roti, kejaba mung sakepel glepung ana ing genthong lan sathithik lenga ana ing kendi; lan lah aku lagi nglumpukaké rong potong kayu, supaya aku bisa mlebu lan ngolah iku kanggo aku lan anakku, supaya aku lan dhèwèké bisa mangan, banjur mati.” 1 Para Raja 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.
Randhané Sarepta lagi nglumpukaké “loro kayu.” Randhané iku nggambaraké para wong pracaya kang setya ing jamané Izebel. Anaké lanang nggambaraké wong-wong sajrone sajarahé Tiatira sing mati kanthi janji yèn bakal diuripaké manèh ing patangen kang kapisan.
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.
Lan aku weruh dhampar-dhampar, lan wong-wong padha lenggah ing sandhuwuré, lan pangadilan diparingaké marang wong-wong mau; lan aku weruh jiwa-jiwané wong-wong sing wis dipancung amarga paseksèn bab Gusti Yésus, lan amarga pangandikané Allah, lan sing ora nyembah kéwan mau, uga dudu reca-cithakané, sarta ora nampa tandhané ing bathuké utawa ing tangané; lan wong-wong mau padha urip lan mrentah bebarengan karo Kristus lawasé sèwu taun. Nanging wong mati liyané ora urip menèh nganti sèwu taun mau rampung. Iki wunguné kang kapisan. Rahayu lan suci wong sing oleh panduman ing wunguné kang kapisan; marang wong-wong kaya mangkono, pati kang kapindho ora duwé kuwasa, nanging wong-wong mau bakal dadi para imamé Allah lan Kristus, lan bakal mrentah bebarengan karo Panjenengané lawasé sèwu taun. Wahyu 20:4–6.
The widow also represents the few in Sardis, that were worthy and given white garments.
Randha iku uga nglambangaké wong sawetara ing Sardis, sing pantes lan kaparingi sandhangan putih.
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.
Nanging sira isih duwe sawatara jeneng ana ing Sardis, kang ora ngrèmèni sandhangané; lan wong-wong iku bakal lumaku bebarengan karo Aku nganggo putih, awit padha pantes. Sapa sing menang, wong iku uga bakal kaparingan sandhangan putih; lan Aku ora bakal mbusak jenengé saka kitabing kauripan, nanging Aku bakal ngakoni jenengé ana ing ngarsaning Rama-Ku lan ana ing ngarsané para malaékat-Né. Wahyu 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.
Wong-wong ing pasamuwan kaping papat, yaiku Tiatira, kang mati kanthi setya, kang dilambangaké déning putrané randha, padha kaparingan sandhangan putih ing segel kaping lima.
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.
Lan nalika Panjenengane wus mbukak segel kang kaping lima, aku weruh ana ing sangisoring mesbèh nyawa-nyawané wong-wong kang dipatèni marga saka pangandikané Allah, lan marga saka paseksèn kang dicekel déning wong-wong mau. Wong-wong mau banjur padha sesambat nganggo swara banter, pangucapé: Ngantos pinten lamenipun, dhuh Gusti, kang suci lan leres, Paduka dereng ngadili lan males getih kawula dhateng wong-wong kang manggon ing bumi? Lan saben wong saka wong-wong mau diparingi jubah putih; lan dhateng wong-wong mau kapangandikakaké, supaya padha ngaso rumiyin sawatara mangsa manèh, nganti kanca-kancané padha ngabdi lan sadulur-saduluré, kang bakal dipatèni kaya déné wong-wong mau, wis kacumponan. Wahyu 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.
Para martir ing Jaman Peteng diparingi jubah putih, lan didhawuhi ngaso ana ing kubur-kuburé, nganti ana golongan martir paus liyane kang bakal dipatèni, kaya déné wong-wong mau wis dipatèni. Wong-wong mau wis dipatèni déning kepausan sajrone wektu telung taun setengah, lan wong-wong mau diprasetyakaké yèn ing wekasané kepausan bakal diadili, nanging ora nganti golongan kapindho saka para martir paus bakal dipatèni, sajrone krisis angger-angger Minggu kang bakal enggal rawuh. Sister White nggandhèngaké panyuwun para martir bab pangadilan tumrap kepausan, karo rong pethikan ing kitab Wahyu.
“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.
“Nalika segel kaping lima kabukak, Yohanes, Sang Panerang, ing wahyu ndeleng ing sangisoring misbyah golongan wong-wong kang dipatèni amarga Sabda Allah lan paseksèné Gusti Yesus Kristus. Sawisé iki banjur rawuh pemandhangan-pemandhangan kaya kang katrangané ana ing Wahyu pasal wolulas, nalika wong-wong kang setya lan bener katimbali metu saka Babil. [Wahyu 18:1–5, dipunpetik.]” Manuscript Releases, jilid 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.
Wahyu wolulas ayat siji nganti lima nggambarake loro swara ing ayat siji lan ayat papat. Swara kang kapindho iku yaiku panggilan supaya metu saka Babil, lan iki nandhani wiwitaning panganiaya amarga angger-angger Minggu, nalika gerakan kang gagah prakosa saka malaekat katelu nimbali wedhus-wedhusé Allah kang liyané supaya metu saka Babil. Panjenengané uga nempatake pethikan saka segel kang kaping lima ing pambukané segel kang kaping pitu.
“[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.
“[Wahyu 6:9–11 dipun kutip]. Ing ngriki katingalaken dhateng Yohanes pemandhangan-pemandhangan ingkang sanès kasunyatan ing wekdal punika, nanging ingkang badhé kalampahan wonten ing satunggaling jangka wekdal ing tembé.”
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Wahyu 8:1–4 dipunpetik.” Manuscript Releases, jilid 20, 197.
In Revelation chapter eight, verses one through four, the seventh seal is opened.
Ing Wahyu bab wolung, ayat siji nganti papat, segel kang kapitu kabukak.
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.
Lan nalika Panjenengané wus mbikak segel kapitu, ana kasepen ing swarga watara setengah jam lawasé. Lan aku weruh pitu malaékat kang jumeneng ana ing ngarsané Gusti Allah; lan marang wong-wong mau kaparingan pitu kalasangka. Lan ana malaékat liyané teka lan ngadeg ana ing mesbèh, nyekel pedhupan emas; lan marang panjenengané kaparingaké menyan akèh, supaya dipasrahaké bebarengan karo pandongané para suci kabèh ana ing mesbèh emas kang ana ing ngarsané dhampar. Lan kukusé menyan, kang munggah bebarengan karo pandongané para suci, munggah marang ngarsané Gusti Allah saka tangané malaékat mau. 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.
Pandongané para martir ing Jaman Peteng, kang ana ing segel kalima nyuwun supaya Allah ndhatengaké paukuman marang wanita laku jina kang tumindak jina karo para ratu ing bumi, munggah “maring ngarsané Allah,” nalika segel kapitu kabukak. Roh Piwulang nyalarasaké pambukaning segel kapitu karo swara kapindho ing Wahyu wolulas, awit ing swara kapindho iku Allah ngèlingi pialané, lan banjur Panjenengané ndadèkaké paukumané kaping pindho. Sepisan kanggo para martir ing Jaman Peteng, lan sepisan kanggo adus getih ing krisis hukum Minggu.
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.
Lan aku krungu swara liyane saka swarga, ngandika: Metua saka ing dheweke, he para umat-Ku, supaya kowe aja melu nandhang dosa-dosane, lan supaya kowe aja kataman pageblug-pagebluge. Amarga dosa-dosane wis tekan ing swarga, lan Gusti Allah wis ngélingi sakehing pialane. Walesana marang dheweke kaya dheweke wus males marang kowe, lan dobelna marang dheweke tikel pindho miturut pakaryane: ana ing tuwung kang wis kapenuhan déning dheweke, isenana kanggo dheweke tikel pindho. Wahyu 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.
Sawetara wong ing Sardis sing ora ngreridhu sandhangané, makili wong-wong sing metu saka sajarah Tiatira kang pungkasané ana ing taun 1798. Wong-wong mau dilambangaké déning randha saka Sarepta, sawijining randha sing arep tindak menyang pasamuwaning penganten ing taun 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.
“Rawuhipun Kristus dados Imam Agung kita dhateng papan ingkang maha suci, kagem sesucining pasamuwan suci, kados ingkang dipunwedharaken wonten ing Daniel 8:14; rawuhipun Putraning manungsa dhateng Sang Sepuhing Dinten, kados ingkang dipunaturaken wonten ing Daniel 7:13; lan rawuhipun Gusti dhateng Padalemanipun, kados ingkang sampun dipunwratelakaken déning Maleakhi, punika sadaya minangka katrangan bab prastawa ingkang sami; lan punika ugi dipunlambangaken déning rawuhipun pangantèn kakung dhateng pawiwahan, kados ingkang dipunandharaken déning Kristus wonten ing pasemon bab sepuluh prawan, ing Matius 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”.
Randhané, lagi nyawisaké pésta pungkasané sadurungé pati, nalika Élia mréntahaké supaya dhèwèké ngladèni dheweke. Dhèwèké nggambaraké wong setya sawatara ing Tiyatira, kang lagi ngalami peralihan dadi wong setya sawatara ing Sardis sing padha nglumpukaké “rong teken” kanggo sawijining “geni”.
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.
“Loro tongkat” iku nglambangaké kaloro omah Israel kuna, kang wis kaidak-idak déning paganisme lan banjur déning papalisme, nanging banjur bakal diklumpukaké bebarengan lan digandhengaké dadi “siji tongkat,” ing sajarah taun 1798 nganti 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.
Pangandikané Pangéran tumeka marang aku manèh, mangkéné: “Satemah iku, hé anak manungsa, jupuken sapotong kayu siji, lan tulisana ing kono, ‘Kagem Yehuda lan kagem bani Israel, para mitrané’; banjur jupuken sapotong kayu liyané, lan tulisana ing kono, ‘Kagem Yusuf, yaiku kayuné Éfraim, lan kagem sakèhé brayat Israel, para mitrané’; lan gandhèngna kang siji karo sijiné dadi sapotong kayu siji, temah dadi siji ana ing tanganmu. Lan manawa bani bangsamu padha matur marang kowé, mangkéné, ‘Apa kowé ora arep nerangaké marang aku apa tegesé iki kabèh?’ banjur kandhaa marang wong-wong mau, ‘Mangkéné pangandikané Gusti Allah: Lah, Aku bakal njupuk kayuné Yusuf, kang ana ing tangané Éfraim, sarta taler-talering Israel, para sekuthoné, lan bakal nglebokaké karo iku, yaiku karo kayuné Yehuda, lan ndadèkaké kayu siji, temah bakal dadi siji ana ing tangan-Ku.’ Déné kayu-kayu kang koktulisi iku bakal ana ing tanganmu ana ing ngarepé mripaté wong-wong mau. Lan kandhaa marang wong-wong mau, ‘Mangkéné pangandikané Gusti Allah: Lah, Aku bakal njupuk bani Israel saka ing satengahé para bangsa kapir, ing ngendi waé padha lunga, lan bakal nglumpukaké wong-wong mau saka saben sisih, sarta nggawa bali menyang nagarané dhéwé; lan Aku bakal ndadèkaké wong-wong mau dadi bangsa siji ana ing nagara iku, ing gunung-gunung Israèl; lan siji ratu bakal dadi ratuné wong kabèh; sarta wong-wong mau ora bakal dadi rong bangsa manèh, lan ora bakal kapérang dadi rong karajan manèh babar pisan; uga ora bakal najisaké awaké dhéwé manèh kalawan brahala-brahala, utawa kalawan barang-barang kang njijiki, utawa kalawan samubarang panerakéné; nanging Aku bakal nylametaké wong-wong mau saka sakèhé papan panggonané, ing kono wong-wong mau wus padha gawé dosa, lan Aku bakal nucèkaké wong-wong mau; mangkono wong-wong mau bakal dadi umat-Ku, lan Aku bakal dadi Allahé. Lan Dawud, abdi-Ku, bakal dadi ratu ngungkuli wong-wong mau; lan wong-wong mau kabèh bakal nduwèni pangon siji; wong-wong mau uga bakal lumaku manut pepakoning-Ku, lan netepi pranatan-pranatan-Ku, sarta nindakaké iku. Lan wong-wong mau bakal manggon ana ing nagara kang wus Dakparingaké marang Yakub, abdi-Ku, papan leluhurmu biyèn padha manggon; lan wong-wong mau bakal manggon ana ing kono, yaiku wong-wong mau, lan anak-anaké, lan putu-putuné nganti salawas-lawasé; lan Dawud, abdi-Ku, bakal dadi pangérané nganti salawas-lawasé. Kajaba iku Aku bakal damel prejanjian katentreman karo wong-wong mau; iku bakal dadi prejanjian langgeng kanggo wong-wong mau; lan Aku bakal mapanaké wong-wong mau, lan nggedhèkaké cacahé, sarta netepaké pasucene-Ku ana ing satengahé wong-wong mau nganti salawas-lawasé. Tarub-Ku uga bakal ana bebarengan karo wong-wong mau; iya, Aku bakal dadi Allahé, lan wong-wong mau bakal dadi umat-Ku. Lan para bangsa kapir bakal padha sumurup yèn Aku iki Pangéran kang nucèkaké Israèl, manawa pasucene-Ku ana ing satengahé wong-wong mau nganti salawas-lawasé.’ ” Yéheskièl 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.
Nalika Élia ninggalaké Sarepta kanggo nimbali Akhab lan sakèhé Israèl menyang Gunung Karmèl, pasamuwan randha sing wus mlayu menyang ara-ara samun iku lagi nglumpukaké rong kayu kanggo geni kang nyucèkaké randha mau sadurungé pahargyan palakrama ing tanggal 22 Oktober 1844. Panglumpukan rong kayu iku yaiku panglumpukan gerakan Millerit kang katuntaské ing sajroning wektu suwé sewidak lima taun pungkasan sing katandhani ing Yesaya pitu. Kraton sisih lor nandhang ipat-ipaté Musa wiwit taun 723 SM nganti 1798, lan kraton sisih kidul nandhang ipat-ipat sing padha wiwit taun 677 SM nganti 1844. Ing taun 1844, turun-tumurun kasukman saka rong bangsa harfiah mau kaimpun bebarengan dadi satunggal kayu, utawa satunggal bangsa.
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
Manawa ora ana apa-apa liyané, Yèhezkièl netepaké yèn loro teken iku nglambangaké loro bangsa, kang banjur dadi siji bangsa.
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.
Awit sirahé Siria iku Damsyik, lan sirahé Damsyik iku Rezin; lan sajroning nem puluh lima taun Éfraim bakal diremuk, nganti ora dadi bangsa manèh. Lan sirahé Éfraim iku Samaria, lan sirahé Samaria iku putrané Remalya. Yèn kowé ora precaya, mesthi kowé ora bakal kakukuhaké. Yesaya 7:8, 9.
If we will not believe the prophecy of sixty-five years, we will not be established.
Manawi kita boten pitados dhateng pitedahing ramalan babagan sewidak gangsal taun, kita boten badhé katetepaken.
We will continue to present Elijah’s symbolism in the next article.
Kita badhé nglajengaken nyariosaken pralambangipun Élia ing artikel salajengipun.