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.
Mbola miresaka an’i Elia ho tandindona ara-paminaniana isika. Nambaran’i Elia tamin’i Ahaba fa tsy hisy ranonorana, afa-tsy araka ny teniny, mandritra ny telo taona.
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.
Ary Elia Tisbita, izay isan’ny mponina tany Gileada, dia nanao tamin’i Ahaba hoe: Raha velona koa Jehovah, Andriamanitry ny Isiraely, Izay itsangako eo anatrehany, dia tsy hisy ando na ranonorana amin’izao taona izao, afa-tsy araka ny teniko ihany. 1 Mpanjaka 17:1.
Christ informs us in the book of Luke, that the three years was actually three and a half years.
Kristy dia mampahafantatra antsika ao amin’ny bokin’i Lioka fa ny telo taona dia telo taona sy tapany raha ny marina.
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.
Ary hoy Izy nanao hoe: Lazaiko aminareo marina tokoa fa tsy misy mpaminany ekena ao amin’ny taniny. Fa lazaiko aminareo marina fa maro ireo mpitondratena tao amin’ny Isiraely tamin’ny andron’i Elia, raha nakatona ny lanitra telo taona sy enim-bolana, ka nisy mosary lehibe eran’ny tany rehetra; nefa tsy nisy nirahina i Elia ho any amin’izy ireny, afa-tsy tany Sarepta, tanàna any Sidona, ho any amin’ny vehivavy mpitondratena anankiray. Lioka 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.
Ny telo taona sy tapany dia niseho tamin’ny andron’i Ahaba sy Jezebela, ka izany no manondro ireo telo taona sy tapany ara-paminaniana hatramin’ny 538 ka hatramin’ny 1798, izay nanjakan’ny fahefan’ny papa, voasolo tena amin’i Jezebela ao amin’ny fiangonan’i Tyatira, nandritra ny Vanim-potoanan’ny Haizina.
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.
Kanefa, manan-javatra vitsivitsy toheriko aminao Aho, satria milefitra amin’ilay vehivavy Jezebela ianao, izay milaza ny tenany ho mpaminanivavy, mba hampianatra sy hampivily ny mpanompoko hijangajanga sy hihinana zavatra natao fanatitra ho an’ny sampy. Ary nomeko andro hibebahana amin’ny fijangajangany izy; nefa tsy nibebaka izy. Indro, hatsipiko eo am-pandriana izy, ary izay mijangajanga aminy dia hatsipiko ao anatin’ny fahoriana lehibe, raha tsy mibebaka amin’ny asany izy. Ary hovonoiko amin’ny fahafatesana ny zanany; dia ho fantatry ny fiangonana rehetra fa Izaho no mandinika ny voa sy ny fo; ary homeko anareo tsirairay avy araka ny asanareo. Apokalypsy 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.
Ny “fotoana hibebahana” nomena an’i Jezebela dia telo taona sy tapany tamin’ny andron’i Elia, ary telo taona sy tapany ara-paminaniana hatramin’ny 538 ka hatramin’ny 1798, tao anatin’ny Vanim-potoana Maizina nisy ny fanenjehana nataon’ny fahefana papaly. Ny famaizana an’i Jezebela sy ny mpanjakan’i Eoropa izay nijangajanga taminy dia ny hatsipy eo ambonin’ny fandrian’ny fahoriana sy ny fahafatesan’ny zanany. Nisy fanahy mahatoky koa nandritra ny Vanim-potoana Maizina, izay natsipy teo ambonin’ny fandrian’ny fahoriana ihany koa, nefa ho velona izy. Rehefa natsipy teo ambonin’ny fandrian’ny fahoriana, ny vokatra dia fiainana ho an’ny mahatoky na fahafatesana ho an’ny tsy mahatoky, araka ny “asany.” Ny fandrian’ny fahorian’ny mahatoky dia niteraka faharetana sy fiainana. Hifarana manakaiky ny fiafaran’ireo telo taona sy tapany ny fandrian’ny fahorian’izy ireo, taloha kelin’ny nialan’i Elia tao Sarepta mba handidy an’i Ahaba hampiantso an’i Isiraely rehetra ho any an-tendrombohitra Karmela.
“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.
“Tsy nitohy nandritra ny vanim-potoana manontolo 1260 taona ny fanenjehana ny fiangonana. Noho ny famindram-pony tamin’ny olony dia nohafohezin’Andriamanitra ny andron’ny fizahan-toetra mirehidrehitra nanjo azy. Raha nilaza mialoha ny amin’ilay ‘fahoriana lehibe’ hanjo ny fiangonana ny Mpamonjy, dia hoy Izy: ‘Ary raha tsy nohafohezina izany andro izany, dia tsy hisy nofo ho voavonjy; fa noho ny olom-boafidy dia hohafohezina izany andro izany.’ Matio 24:22. Tamin’ny alalan’ny herin’ny Fanavaozana no nampitsaharana ny fanenjehana talohan’ny 1798.” Ilay Fihantsiana Lehibe, 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.
Ny fitsaran’ny “fandrian’ny fahoriana lehibe” ho an’ny papa dia “hamono ny zanany amin’ny fahafatesana”, nefa ny fitsaran’ny “fandrian’ny fahoriana lehibe” dia nahitana fampanantenana fiainana ho an’izay ny asany no naneho ny fahatokiany, araka ny aseho amin’ny fahafatesan’ny zanak’ilay mpitondratena tao 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.
Ary nony tonga izany zavatra izany, dia narary ny zanaky ny vehivavy, tompovavin’ny trano; ary mafy indrindra ny aretiny, ka tsy nisy fofonaina intsony tao aminy. Dia hoy ravehivavy tamin’i Elia: Inona moa no ifandraisako aminao, ry lehilahin’Andriamanitra ô? Tonga atỳ amiko va ianao hampahatsiahy ny fahotako ka hamono ny zanako? Ary hoy izy taminy: Omeo ahy ny zanakao. Dia nalainy teo an-tratrany izy ka nentiny niakatra tao amin’ny efi-trano ambony izay nitoerany, ary napetrany teo am-pandriany. Dia nitaraina tamin’i Jehovah izy ka nanao hoe: Jehovah Andriamanitro ô, efa nitondra loza tamin’ity mpitondratena itoerako ity koa va Hianao tamin’ny namonoanao ny zanany? Dia niampatra tamin’ilay zaza intelo izy ka nitaraina tamin’i Jehovah nanao hoe: Jehovah Andriamanitro ô, mihanta aminao aho, aoka hiverina ao aminy indray ny fanahin’ity zaza ity. Ary Jehovah nihaino ny feon’i Elia; dia niverina tao aminy indray ny fanahin’ilay zaza, ka velona izy. Ary Elia naka ilay zaza ka nitondra azy nidina avy tao amin’ny efi-trano ho ao an-trano, dia natolony ny reniny; ary hoy Elia: Indro, velona ny zanakao. Dia hoy ravehivavy tamin’i Elia: Ankehitriny izao no ahafantarako fa lehilahin’Andriamanitra ianao, ary marina ny tenin’i Jehovah eo am-bavanao. 1 Mpanjaka 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.
Ilay mpitondratena dia nahafantatra fa Elia dia “olona avy amin’Andriamanitra,” satria “ny tenin’i Jehovah” izay nampiverina ny zanany ho amin’ny fiainana dia teny “marina.” Ny dingana telo nataon’i Elia tamin’ny nivalanany teo ambonin’ny zanaky ny mpitondratena dia takatry ny mpitondratena ho ilay “teny” teo am-bavan’i Elia amin’ny maha-“marina” azy. Ny teny Hebreo hoe ‘emeth’ dia nadika ao amin’ilay andalan-teny hoe “marina,” ary maneho ny hery mamorona an’i Alfa sy Omega. Izy io no teny Hebreo voaforon’ny litera voalohany sy fahatelo ambin’ny folo ary farany amin’ny abidy Hebreo, ary maneho Ilay Hery izay mahavita mampody ny maty ho amin’ny fiainana.
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.”
Ny mpino, tahaka ireo tsy mpino tao anatin’ilay “habaka” amin’ny fotoam-pahasoavana hotsapaina izay asehon’ny telo taona sy tapany, dia nandray ny fitsaran’ny “fandrian’ny fahoriana.” Fahafatesana no niafaran’ny zanak’ilay sokajy izay nanaraka ilay vehivavy janga, izay nijangajanga sy nampianatra ny foto-pampianaran’ny fanompoan-tsampy. Fiainana kosa no nomena ilay sokajy hafa izay nanaraka ny torolalan’i Elia, ary nino ny Tenin’ny “fahamarinana.”
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.
Nanaraka ny didin’i Elia ilay mpitondratena ka nitondra rano ho azy sy nanome azy mofo, ary ny fankatoavany ny tenin’ny mpaminany dia maneho ny mahatoky tamin’ny Vanim-potoana Maizin’i Tyatira. (Tsara homarihina fa rehefa mandidy ilay mpitondratena i Elia mba hamahana azy aloha, ary avy eo hamahana ny zanany lahy sy ny tenany, dia izao no aseho amin’izany: i Elia no mandray voalohany ny hanina hohanina. Izy no mandray voalohany ny hafatra, ary aorian’izany ny fiangonana.) Ampahafantarina antsika fa ny asan’ny mahatoky dia lehibe kokoa tamin’ny farany noho ny tany am-piandohana.
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.
Ary soraty ho an’ilay anjelin’ny fiangonana any Tyatira izao: Izao no lazain’ny Zanak’Andriamanitra, Ilay manana maso tahaka ny lelafo mirehitra, ary ny tongony tahaka ny varahina voadio tsara: Fantatro ny asanao, sy ny fitiavanao, sy ny fanompoanao, sy ny finoanao, ary ny faharetanao, ary ny asanao; ary ny farany dia mihoatra noho ny voalohany. Apokalypsy 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.”
Ny mahatoky dia naneho “asa” tsara nandritra ny “fotoana” nomena ny fahefan’ny papa hibebahana, nefa ny asany tamin’ny farany dia “mihoatra noho ny voalohany.” Raha hifarana ny “fotoana,” Kristy dia nandefa ilay kintan’ny maraina amin’ny fanavaozana, izay nanomboka ny asa tsy hiaretana intsony ny fahefan’ny papa, izay nampianatra ny fiangonana “hijangajanga sy hihinana zavatra natao fanatitra ho an’ny sampy.”
And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 2:26–29.
Ary izay mandresy ka mitandrina ny asako hatramin’ny farany dia homeko fahefana amin’ny firenena; ary hanapaka azy amin’ny tsorakazo vy izy; hotorotoroina tahaka ny vilan’ny mpanefy tanimanga izy; dia tahaka izay efa noraisiko tamin’ny Raiko. Ary homeko azy ny kintan’ny maraina. Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana. Apokalypsy 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.
Kristy dia nanana “zavatra vitsivitsy hanoherana” ireo mahatoky tamin’ny fiandohan’ny “fe-potoana” nomena ny fahefan’ny papa hibebahana, satria navelany i Jezebela, “izay milaza ny tenany ho mpaminanivavy, hampianatra sy hamitaka ny mpanompoko hijangajanga sy hihinana zavatra natolotra ho fanatitra amin’ny sampy.” Fa amin’ny faran’ilay “fe-potoana” dia hitsahatra tsy handefitra amin’ny fahefan’ny papa intsony ireo mahatoky, ka tsy hamela azy hanohy ny famitahany.
“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.
“Tamin’ny taonjato fahefatra ambin’ny folo dia nipoitra tany Angletera ilay ‘kintan’ny marainan’ny Fanavaozana.’ I John Wycliffe no mpialoha lalana ny fanavaozana, tsy ho an’i Angletera ihany, fa ho an’ny Kristianisma manontolo. Ilay fanoherana lehibe an’i Roma, izay navela hambarany, dia tsy mba hanginina na oviana na oviana. Izany fanoherana izany no nanokatra ny tolona izay hiafara amin’ny fanafahana ny isam-batan’olona, ny fiangonana, ary ny firenena.” 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.
Ny sakafo izay hanin’ny mpanompon’Andriamanitra dia ny fampianarana na ny hafatra izay raisiny. Ny fijangajangana dia ny fampiasan’ny fiangonana ny fahefan’ny fanjakana mba hanatanterahana ny fampiharana an-tery ny fampianarany manompo sampy. Tamin’ilay “fotoana” nomena an’i Jezebela hibebahana, dia nandositra nankany an-efitra ny fiangonana mba hahazo fiarovana.
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.
Ary nandositra nankany an-efitra ravehivavy, izay misy toerana voaomana ho azy avy amin’Andriamanitra, mba hamahan’izy ireo azy any mandritra ny arivo amby roanjato sy enim-polo andro…. Ary nomena elatra roa an’ny voromahery lehibe ravehivavy, mba hanidinany ho any an-efitra, ho any amin’ny fitoerany, izay anomezana sakafo azy mandritra ny andro iray sy andro roa ary antsasaky ny andro, lavitry ny tavan’ny menarana. Ary namoaka rano avy tamin’ny vavany tahaka ny safo-drano hanaraka ilay vehivavy ny menarana, mba hahatonga azy hoentin’ny safo-drano. Fa ny tany nanampy an-dravehivavy, ary nisokatra ny vavany ka nitelina ny safo-drano izay naloaky ny dragona avy tamin’ny vavany. Apokalypsy 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.
Nandritra ny fotoan’ny fanenjehana nataon’i Jezebela sy Ahaba, Obadia dia naneho ny fiarovana izay nomen’ny tany efitra tamin’ny andron’ny fitondran’ny fahefana papaly.
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.
Ary nantsoin’i Ahaba i Obadia, izay lehiben’ny tao an-tranony. (Ary Obadia natahotra mafy an’i Jehovah; fa tamin’ny andro namonoan’i Jezebela ny mpaminanin’i Jehovah dia naka mpaminany zato Obadia ka nanafina azy dimam-polo avy tao an-johy iray, ary namelona azy tamin’ny mofo sy rano.) 1 Mpanjaka 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.
Ny asan’i Obadia tamin’ny nanafenany ireo mpaminany tsirairay avy dimampolo tao anaty zohy dia tandindon’ny toerana tany an-efitra izay nomanin’Andriamanitra hamelomana ny mahatoky, dia ireo izay nandà tsy hihinana ny foto-pampianaran’ny papa, ary izay nandà koa tsy hanaiky ilay fifandraisana tsy masina asehon’ny fijangajangany tamin’ireo mpanjakan’i Eoropa. Ny fe-potoana izay nanirahana an’i Elia ho any amin’ilay mpitondratena tao Sarepta mba hahazoany sakafo sy fiarovana amin’i Jezebela sy Ahaba dia ilay fe-potoana nandosiran’ny fiangonana ho any an-efitra, ary ny toerana nomanin’Andriamanitra ho azy ireo dia nasehon’ny asan’i Obadia.
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.
Ny toerana niafenan’i Elia tao Sarepta, izay antsoina hoe “Zarephath” amin’ny teny hebreo, dia midika hoe fanadiovana. Rehefa tapitra ny fotoana nomena an’i Jezebela hibebahana, dia nankany amin’i Obadia Elia ka nandidy an’i Ahaba hiantso ny Isiraely rehetra ho any Karmela.
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.
Ary raha teny an-dalana Obadia, indro Elia nifanena taminy; ary nahafantatra azy izy ka niankohoka tamin’ny tavany, dia nanao hoe: Hianao va no Elia tompoko? Ary izy namaly azy hoe: Izaho ihany; mandehana, lazao amin’ny tomponao hoe: Indro, atỳ Elia. 1 Mpanjaka 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.
Ny fotoana niainan’i Elia niaraka tamin’ilay mpitondratena tao Sarepta dia maneho ny Andro Maizina. Ao amin’ny fitantarana momba an’i Elia sy ilay mpitondratena, dia nanangona kitay roa izy, fa efa hiharan’ny fahafatesana. Ny mpitondratena, ao amin’ny faminaniana, dia fiangonana; ary izy no naneho ny fiangonana tany an-efitra izay efa ho faty.
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.
Ary ho amin’ny anjelin’ny fiangonana any Sardisy soraty hoe: Izao no lazain’izay manana ny Fanahy fiton’Andriamanitra sy ny kintana fito: Fantatro ny asanao, fa manana anarana ho velona ianao, nefa maty. Miambena, ka ampaherezo izay sisa tavela, izay efa ho faty; fa tsy hitako tanteraka eo anatrehan’Andriamanitra ny asanao. Apokalypsy 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
Nangangalap siya ng “dalawang patpat,” at naghahanda na para sa kaniyang kamatayan nang gambalain siya ni Elias.
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.
Dia tonga tamin’i Elia ny tenin’i Jehovah ka nanao hoe: Mitsangàna, mandehana any Zarefata, izay an’i Sidona, ka mitoera any; indro, efa nandidy mpitondratena iray any Aho hamelona anao. Dia nitsangana izy ka nankany Zarefata. Ary nony tonga teo am-bavahadin’ny tanàna izy, indro, nisy vehivavy mpitondratena teo nanangona kitay; dia niantso azy izy ka nanao hoe: Masìna ianao, mba itondray rano kely amin’ny siny aho hosotroiko. Ary raha nandeha haka izany ravehivavy, dia niantso azy indray izy ka nanao hoe: Masìna ianao, mba itondray sombi-mofo kely eny an-tananao aho. Fa hoy ravehivavy: Raha velona koa Jehovah Andriamanitrao, tsy manana mofo voaendy aho, fa koba eran-tanana sisa ao anaty barìka sy menaka kely ao anaty tavoara; ary indro, manangona kitay roa aho mba hidirako handrahoako izany ho anay mianaka, dia hohaninay, ka ho faty izahay. 1 Mpanjaka 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.
Ang biyuda sa Sarepta ay namumulot ng “dalawang patpat.” Ang biyuda ay kumakatawan sa mga tapat sa panahon ni Jezebel. Ang kaniyang anak ay kumakatawan sa mga nasa kasaysayan ng Thyatira na namatay taglay ang pangakong muling bubuhayin sa unang pagkabuhay na mag-uli.
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.
Ary hitako ny seza fiandrianana, ary nisy nipetraka teo amboniny, ka nomena fitsarana izy; ary hitako ny fanahin’izay notapahin-doha noho ny filazana an’i Jesosy sy noho ny tenin’Andriamanitra, ary izay tsy niankohoka tamin’ilay bibidia na tamin’ny sariny, sady tsy nandray ny mariny teo amin’ny handriny na teo amin’ny tanany; ary velona izy ireo ka niara-nanjaka tamin’i Kristy arivo taona. Fa ny sisa amin’ny maty dia tsy mbola velona indray mandra-pahatapitry ny arivo taona. Izany no fitsanganana voalohany. Sambatra sy masina izay manana anjara amin’ny fitsanganana voalohany; amin’ireny tsy manan-kery ny fahafatesana faharoa, fa ho mpisoron’Andriamanitra sy Kristy izy, ary hiara-manjaka aminy arivo taona. Apokalypsy 20:4–6.
The widow also represents the few in Sardis, that were worthy and given white garments.
Ny mpitondratena koa dia maneho ireo vitsy tao Sardisy, izay mendrika ka nomena fitafiana fotsy.
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.
Manana anarana vitsivitsy ihany ianao ao Sardisy izay tsy nandoto ny fitafiany; ary hiara-mandeha amiko mitafy fotsy ireo, fa mendrika izy. Izay maharesy, izy no hotafiana fitafiana fotsy; ary tsy hamafa ny anarany hiala ao amin’ny bokin’ny fiainana Aho, fa hiaiky ny anarany eo anatrehan’ny Raiko sy eo anatrehan’ny anjeliny. Apokalypsy 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.
Ireo izay tao amin’ny fiangonana fahefatra tany Tyatira, izay maty tamim-pahatokiana, asehon’ny zanaky ny mpitondratena, dia nomena fitafiana fotsy tamin’ny tombo-kase fahadimy.
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.
Ary rehefa novahany ny tombo-kase fahadimy, dia hitako teo ambanin’ny alitara ny fanahin’izay novonoina noho ny tenin’Andriamanitra sy noho ny fijoroana ho vavolombelona izay nohazoniny; ary niantso tamin’ny feo mahery izy ireo ka nanao hoe: Mandra-pahoviana, Tompo ô, masina sy marina, no tsy hitsaranao sy hamalianao ny ranay amin’izay monina ambonin’ny tany? Ary samy nomena akanjo fotsy avy izy rehetra; ary voalaza taminy fa mbola hiala sasatra kelikely ihany izy, mandra-pahatanteraky ny isan’ny mpiara-manompo aminy koa sy ny rahalahiny, izay hovonoina tahaka azy. Apokalypsy 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.
Ny maritioran’ny Vanim-potoana Maizina dia nomena akanjo fotsy, ary nolazaina taminy mba hiala sasatra ao am-pasana mandra-pahafaty vondrona iray hafa amin’ireo maritioran’ny papa, tahaka ny namonoana azy ireo. Efa novonoin’ny fahefan’ny papa izy ireo nandritra ny fe-potoana telo taona sy tapany, ary nampanantenaina fa hotsaraina amin’ny farany ny fahefan’ny papa, nefa tsy raha tsy efa hovonoina ny vondrona faharoa amin’ireo maritioran’ny papa, mandritra ny krizin’ny lalàn’ny Alahady izay ho avy tsy ho ela. Sister White dia mampifandray ny fangatahan’ireo maritiora ny amin’ny fitsarana ny fahefan’ny papa amin’ny andalan-teny roa ao amin’ny bokin’ny Apokalypsy.
“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.
«Rehefa novohana ny tombo-kase fahadimy, dia hitan’i Jaona, ilay Mpanambara, tao amin’ny fahitana, teo ambanin’ny alitara, ny antokon’izay novonoina noho ny Tenin’Andriamanitra sy ny filazana an’i Jesosy Kristy. Taorian’izany dia tonga ny toe-javatra voalaza ao amin’ny toko fahavalo ambin’ny folo amin’ny Apokalypsy, rehefa antsoina hivoaka avy ao Babylona ireo izay mahatoky sy marina. [Apokalypsy 18:1–5, notononina.]» Manuscript Releases, boky faha-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.
Ny Apokalypsy toko fahavalo ambin’ny folo andininy iray ka hatramin’ny dimy dia maneho ireo feo roa ao amin’ny andininy voalohany sy ny andininy fahefatra. Ny feo faharoa dia ilay antso hivoaka avy ao Babylona, ary izany no manamarika ny fiandohan’ny fanenjehana noho ny lalàn’ny Alahady, rehefa ny hetsika mahery ataon’ny anjely fahatelo no miantso ny ondry hafa an’Andriamanitra hivoaka avy ao Babylona. Izy koa dia mametraka ilay andalan-teny avy amin’ny tombo-kase fahadimy eo amin’ny fanokafana ny tombo-kase fahafito.
“[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.
“[Apokalypsy 6:9–11 nalaina teny]. Eto dia nisy sehatra naseho tamin’i Jaona izay tsy zava-misy tamin’izany fotoana izany, fa izay mbola ho tanteraka amin’ny fotoana iray any aoriana.”
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Nampahafantarina 8:1–4 voatonona.” Manuscript Releases, boky faha-20, 197.
In Revelation chapter eight, verses one through four, the seventh seal is opened.
Ao amin’ny toko fahavalo ao amin’ny Apokalypsy, andininy iray ka hatramin’ny efatra, dia voasokatra ny tombo-kase fahafito.
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.
Ary rehefa novahany ny tombo-kase fahafito, dia nisy fahanginana tany an-danitra tokony ho antsasak’adiny. Ary hitako ireo anjely fito izay nitsangana teo anatrehan’Andriamanitra; ary nomena trompetra fito izy. Ary nisy anjely iray koa tonga ka nitsangana teo amin’ny alitara, nitondra fanatitra fandoroana ditin-kazo manitra volamena; ary nomena ditin-kazo manitra be dia be izy mba hanaterany izany miaraka amin’ny vavaky ny olona masina rehetra eo ambonin’ny alitara volamena izay teo anoloan’ny seza fiandrianana. Ary ny setroky ny ditin-kazo manitra, izay niaraka tamin’ny vavaky ny olona masina, dia niakatra teo anatrehan’Andriamanitra avy tamin’ny tanan’ilay anjely. Apokalypsy 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.
Ny vavaky ny maritiora tamin’ny Andro Maizina, izay eo ambanin’ny tombo-kase fahadimy no mangataka amin’Andriamanitra mba hitondra fitsarana amin’ilay vehivavy janga izay mijangajanga amin’ny mpanjakan’ny tany, dia miakatra “eo anatrehan’Andriamanitra,” rehefa voasokatra ny tombo-kase fahafito. Ny tsindrimandry dia mampifandrindra ny fanokafana ny tombo-kase fahafito amin’ny feo faharoa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo; fa amin’io feo faharoa io no ahatsiarovan’Andriamanitra ny helony, ary amin’izay no ampiarahiny indroa ny fitsarany aminy. Indray mandeha ho an’ireo maritiora tamin’ny Andro Maizina, ary indray mandeha ho an’ny fandatsahan-drà amin’ny krizin’ny lalàn’ny Alahady.
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.
Ary reko feo hafa avy tany an-danitra aho nanao hoe: Mivoaha avy ao aminy, ry oloko, mba tsy hiray ota aminy ianareo, ary mba tsy handray ny lozany. Fa tafakatra hatrany an-danitra ny fahotany, ary tsaroan’Andriamanitra ny helony. Valio izy tahaka ny namaliany anareo, ary avereno indroa heny ho azy araka ny asany; ao amin’ny kapoaka izay namenoany no fenoy indroa heny ho azy. Apokalypsy 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.
Ny vitsy tao Sardisy izay tsy nandoto ny fitafiany dia maneho ireo izay nivoaka avy tamin’ny tantaran’i Tyatira izay nifarana tamin’ny 1798. Izy ireo dia asehon’ilay mpitondratena tao Sarepta, mpitondratena izay handeha ho any amin’ny fampakaram-bady tamin’ny 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.
“Ny fihavian’i Kristy amin’ny maha-Mpisoronabentsika Azy ho ao amin’ny fitoerana masina indrindra, ho amin’ny fanadiovana ny fitoerana masina, izay aseho ao amin’ny Daniela 8:14; ny fihavian’ny Zanak’olona ho eo amin’ny Fahagolan’andro, araka izay aseho ao amin’ny Daniela 7:13; ary ny fihavian’ny Tompo ho ao amin’ny tempoliny, izay nambaran’i Malakia mialoha, dia famaritana ny tranga iray ihany; ary izany koa dia asehon’ny fihavian’ny mpampakatra ho amin’ny fampakaram-bady, izay nofaritan’i Kristy tao amin’ny fanoharana ny amin’ny virijina folo, ao amin’ny Matio 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”.
Ilay mpitondratena dia nanomana ny sakafo harivany farany talohan’ny hahafatesany, raha nandidy azy hanompo Azy i Elia. Izy dia tandindon’ireo vitsy mahatoky tany Tyatira, izay nifindra ho amin’ireo vitsy mahatoky tany Sardisy, izay nanangona “kitay roa” ho amin’ny “afo”.
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.
Ny “tehina roa” dia maneho ny trano roa tonta tamin’ny Isiraely fahiny, izay nohitsakitsahin’ny fanompoan-tsampy ary avy eo ny fahefana papaly, nefa tokony hangonina hiaraka sy hampiraisina ho “tehina iray” ao amin’ny tantaran’ny taona 1798 ka hatramin’ny 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.
Dia tonga tamiko indray ny tenin’i Jehovah nanao hoe: Ary ianao, ry zanak’olona, maka tapa-kazo iray ho anao, ka soraty eo amboniny hoe: Ho an’i Joda sy ny zanak’Isiraely namany; dia makà tapa-kazo iray hafa, ka soraty eo amboniny hoe: Ho an’i Josefa, dia ny tapa-kazon’i Efraima, sy ny taranak’Isiraely rehetra namany; ary ampiraiso izy roa mba ho tapa-kazo iray, ka ho tonga iray eo an-tananao. Ary rehefa hiteny aminao ny zanaky ny firenenao ka hanao hoe: Tsy hambaranao aminay va izay tianao holazaina amin’izao zavatra izao? dia lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Indro, halaiko ny tapa-kazon’i Josefa, izay eo an-tanan’i Efraima, sy ny firenen’Isiraely namany, dia hapetako aminy mbamin’ny tapa-kazon’i Joda, ka hataoko tapa-kazo iray izy, ary ho iray eo an-tanako. Ary ireo tapa-kazo izay soratanao dia ho eo an-tananao eo imasony. Ary lazao aminy hoe: Izao no lazain’i Jehovah Tompo: Indro, halaiko avy any amin’ny jentilisa, izay nalehany, ny zanak’Isiraely, ka hangoniko avy amin’ny lafiny rehetra izy, ary hoentiko ho any amin’ny taniny; ary hataoko firenena iray ao amin’ny tany, eo ambonin’ny tendrombohitry ny Isiraely, izy; ary mpanjaka iray no ho mpanjaka aminy rehetra; ary tsy ho firenena roa intsony izy, ary tsy hisara-bazana ho fanjakana roa intsony na oviana na oviana; ary tsy handoto tena intsony amin’ny sampiny sy ny zava-betaveta ataony, na amin’ny fahadisoany rehetra; fa hovonjeko hiala amin’ny fitoerana rehetra nitoerany izay nanotany, ary hodioviko izy; ka dia ho oloko izy, ary Izaho ho Andriamaniny. Ary Davida mpanompoko no ho mpanjaka aminy; ary iray ihany no ho mpiandry azy rehetra; dia handeha amin’ny fitsipiko izy sady hitandrina ny didiko ka hanao izany. Ary honina ao amin’ny tany nomeko an’i Jakoba mpanompoko izy, dia ilay nonenan’ny razanareo; eny, honina ao izy, dia izy sy ny zanany ary ny zanaky ny zanany mandrakizay; ary Davida mpanompoko no ho lehibeny mandrakizay. Ary hanao faneken’ny fiadanana aminy Aho; ho fanekena mandrakizay aminy izany; ary hampitoeriko izy, sy hahamaro azy, ary hapetrako eo afovoany mandrakizay ny fitoerako masina. Ny tabernakeliko koa ho eo aminy; eny, Izaho ho Andriamaniny, ary izy ho oloko. Ary ho fantatry ny jentilisa fa Izaho Jehovah no manamasina ny Isiraely, raha eo afovoany mandrakizay ny fitoerako masina. Ezekiela 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.
Rehefa miala avy ao Sarepta i Elia mba hiantso an’i Ahaba sy ny Isiraely rehetra ho any an-Tendrombohitra Karmela, ny fiangonana mpitondratena izay nandositra ho any an-efitra dia nanangona tapa-kazo roa ho amin’ny afo izay manadio mialoha ny mpitondratena alohan’ny fanambadiana amin’ny 22 Oktobra 1844. Ny fanangonana ireo tapa-kazo roa dia ny fanangonana ny hetsika Millerita izay tanterahina ao anatin’ny fe-potoana enimpolo sy dimy taona farany izay voafaritra ao amin’ny Isaia toko fahafito. Nijaly tamin’ny ozon’i Mosesy ny fanjakana avaratra nanomboka tamin’ny 723 tal. J.K. ka hatramin’ny 1798, ary nijaly tamin’izany ozona izany koa ny fanjakana atsimo nanomboka tamin’ny 677 tal. J.K. ka hatramin’ny 1844. Tamin’ny 1844, ireo taranaka ara-panahin’ireo firenena roa ara-bakiteny ireo dia nangonina ho tapa-kazo iray, na firenena iray.
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
Raha tsy misy hafa intsony, Ezekiela dia mamaritra ireo tapa-kazo roa ho firenena roa, izay tonga firenena iray.
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.
Fa ny lohan’i Syria dia Damaskosy, ary ny lohan’i Damaskosy dia Rezina; ary ao anatin’ny dimy amby enimpolo taona dia hovakivakina Efraima ka tsy ho firenena intsony. Ary ny lohan’i Efraima dia Samaria, ary ny lohan’i Samaria dia zanak’i Remalia. Raha tsy mino ianareo, dia tsy hiorina tokoa ianareo. Isaia 7:8, 9.
If we will not believe the prophecy of sixty-five years, we will not be established.
Raha tsy hino ny faminanian’ny dimy amby enim-polo taona isika, dia tsy ho tafatoetra.
We will continue to present Elijah’s symbolism in the next article.
Hanohy haseho ato amin’ny lahatsoratra manaraka ny tandindona momba an’i Elia.