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.

Stále sa zaoberáme Eliášom ako prorockým symbolom. Eliáš oznámil Achabovi, že po tri roky nebude pršať, iba ak na jeho slovo.

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.

A Eliáš Tišbijský, jeden z obyvateľov Gileádu, povedal Achabovi: Ako žije Hospodin, Boh Izraela, pred ktorým stojím, nebude po tieto roky ani rosy ani dažďa, iba na moje slovo. 1 Kráľov 17:1.

Christ informs us in the book of Luke, that the three years was actually three and a half years.

Kristus nás v Evanjeliu podľa Lukáša informuje, že tie tri roky boli v skutočnosti tri a pol roka.

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.

A povedal: Veru vám hovorím, že nijaký prorok nie je prijatý vo svojej vlasti. Ale vpravde vám hovorím: Za dní Eliáša, keď sa nebo zavrelo na tri roky a šesť mesiacov a po celej krajine nastal veľký hlad, bolo v Izraeli mnoho vdov; no k nijakej z nich nebol Eliáš poslaný, iba do Sarepty, sidonského mesta, k žene, ktorá bola vdovou. Lukáš 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.

Tri a pol roka sa odohrali v čase Achaba a Jezábel, čím sa tri a pol prorockého roka stotožňujú s obdobím od roku 538 do roku 1798, keď pápežstvo, predstavené ako Jezábel v cirkvi v Tyatíre, vládlo počas temného stredoveku.

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.

Ale mám niečo proti tebe: trpíš tú ženu Jezábel, ktorá si hovorí prorokyňa, a učí i zvádza mojich služobníkov, aby smilnili a jedli modlám obetované veci. A dal som jej čas, aby činila pokánie zo svojho smilstva, ale neučinila pokánie. Hľa, vrhnem ju na lôžko a tých, čo s ňou cudzoložia, do veľkého súženia, ak nebudú činiť pokánie zo svojich skutkov. A jej deti zahubím smrťou; a všetky cirkvi poznajú, že ja som ten, ktorý skúma ľadviny i srdcia; a dám každému z vás podľa vašich skutkov. Zjavenie 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.

Jezábelin „čas na pokánie“ trval tri a pol roka za dní Eliáša a tri a pol prorockého roka od roku 538 do roku 1798 v temnom veku pápežského prenasledovania. Trestom Jezábel a kráľov Európy, ktorí s ňou smilnili, malo byť uvrhnutie na lôžko súženia a smrť jej detí. Počas temného veku boli aj verné duše, ktoré boli takisto uvrhnuté na lôžko súženia, ale tie budú žiť. Keď boli uvrhnutí na lôžko súženia, výsledok života pre verných alebo smrti pre neverných sa zakladal na ich „skutkoch“. Lôžko súženia verných prinášalo trpezlivosť a život. Ich lôžko súženia malo prestať ku koncu troch a pol roka, tesne predtým, ako Eliáš opustil Sareptu, aby prikázal Achabovi zvolať celý Izrael na vrch Karmel.

“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.

„Prenasledovanie cirkvi nepokračovalo počas celého obdobia 1260 rokov. Boh vo svojom milosrdenstve voči svojmu ľudu skrátil čas ich ohnivej skúšky. Keď Spasiteľ predpovedal ‚veľké súženie‘, ktoré malo postihnúť cirkev, povedal: ‚A keby tie dni neboli skrátené, nebolo by zachránené nijaké telo; ale pre vyvolených budú tie dni skrátené.‘ Matúš 24:22. Vplyvom reformácie bolo prenasledovanie ukončené pred rokom 1798.“ Veľký spor, 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.

Súd „lôžka súženia“ nad pápežstvom mal „usmrtiť jej deti smrťou“, avšak súd „lôžka súženia“ obsahoval zasľúbenie života pre tých, ktorých skutky preukázali ich vernosť, ako je to znázornené v smrti syna sareptskej vdovy.

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.

A stalo sa po týchto veciach, že syn ženy, panej domu, ochorel; a jeho choroba bola taká ťažká, že v ňom nezostal dych. I povedala Eliášovi: Čo ja mám s tebou, muž Boží? Prišiel si ku mne, aby si pripomenul môj hriech a usmrtil môjho syna? A on jej povedal: Daj mi svojho syna. Vzal ho z jej náručia, vyniesol ho do hornej izby, kde býval, a položil ho na svoje lôžko. Potom volal k Hospodinovi a povedal: Hospodine, môj Bože, či si aj na vdovu, u ktorej bývam ako hosť, dopustil nešťastie tým, že si usmrtil jej syna? Nato sa trikrát vystrel nad dieťaťom, volal k Hospodinovi a povedal: Hospodine, môj Bože, prosím, nech sa duša tohto dieťaťa navráti doňho. A Hospodin vyslyšal hlas Eliášov; i navrátila sa duša dieťaťa doňho a ožilo. Potom Eliáš vzal dieťa, zniesol ho z hornej izby do domu a odovzdal ho jeho matke; a Eliáš povedal: Hľa, tvoj syn žije. A žena povedala Eliášovi: Teraz z toho poznávam, že si muž Boží a že slovo Hospodinovo v tvojich ústach je pravda. 1. Kráľov 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.

Vdova rozpoznala, že Eliáš je „muž Boží“, lebo „slovo Hospodinovo“, ktoré vrátilo jej dieťaťu život, bolo slovom „pravdy“. Trojstupňový proces Eliášovho vystretia sa na vdovinom synovi vdova pochopila ako „slovo“ v Eliášových ústach, a to ako „pravdu“. Hebrejské slovo „’emeth“ je v tomto úryvku preložené ako „pravda“ a predstavuje tvorivú moc Alfy a Omegy. Je to hebrejské slovo utvorené z prvého, trinásteho a posledného písmena hebrejskej abecedy a predstavuje Moc, ktorá môže priviesť mŕtvych späť k životu.

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.”

Verní, rovnako ako neverní v „priestore“ času milosti, znázorneného tromi a pol rokmi, prijali súd „lôžka súženia“. Smrť bola údelom detí tej triedy, ktorá nasledovala neviestku, smilnila a učila náuky pohanstva. Život bol daný druhej triede, ktorá nasledovala pokyny Eliáša a verila Slovu „pravdy“.

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.

Vdova poslúchla Eliášov príkaz, aby mu priniesla trochu vody a dala mu chlieb, a jej poslušnosť prorokovmu slovu predstavuje verných v temných vekoch Tyatíry. (Stojí za povšimnutie, že keď Eliáš prikazuje vdove, aby najprv nasýtila jeho a potom svojho syna i seba samu, je tým znázornené, že Eliáš je prvý, kto prijíma pokrm na jedenie. On je prvý, kto prijíma posolstvo, a potom cirkev.) Sme poučení, že skutky verných boli na konci väčšie než na začiatku.

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.

Anjelovi cirkvi v Tyatíre napíš: Toto hovorí Syn Boží, ktorý má oči ako plameň ohňa a nohy podobné lesklému kovu: Znám tvoje skutky i lásku, službu, vieru i tvoju trpezlivosť, aj tvoje skutky; a tých posledných je viac než prvých. Zjavenie 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.”

Verní prejavovali dobré „skutky“ počas „času“, ktorý bol pápežstvu daný na pokánie, no ich posledné skutky boli „väčšie než prvé“. Keď sa tento „čas“ chýlil ku koncu, Kristus poslal rannú hviezdu reformácie, ktorá začala dielo toho, že už viac nestrpeli pápežstvo, ktoré učilo cirkev „smilniť a jesť veci obetované modlám“.

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.

A tomu, kto zvíťazí a zachová moje skutky až do konca, dám moc nad národmi: a bude ich spravovať železnou berlou; budú rozbité na črepy ako hrnčiarske nádoby, tak ako som ju aj ja prijal od svojho Otca. A dám mu rannú hviezdu. Kto má ucho, nech počuje, čo Duch hovorí cirkvám. Zjavenie 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 mal „niekoľko vecí proti“ verným na začiatku „času“ daného pápežstvu na pokánie, pretože dovolili Jezábel, „ktorá sama seba nazýva prorokyňou, učiť a zvádzať mojich služobníkov, aby smilnili a jedli to, čo bolo obetované modlám.“ No na konci „času“ veriaci už viac nedovolia pápežstvu pokračovať v jeho zvádzaniach.

“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.

„V štrnástom storočí povstala v Anglicku ‚ranná hviezda reformácie‘. Ján Viklef bol predchodcom reformy nielen pre Anglicko, ale pre celé kresťanstvo. Veľký protest proti Rímu, ktorý mu bolo dovolené vysloviť, už nikdy nemal byť umlčaný. Tento protest otvoril zápas, ktorý mal vyústiť do oslobodenia jednotlivcov, cirkví a národov.“ Veľký spor vekov, 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.

Pokrm, ktorý jedia Boží služobníci, sú náuky alebo posolstvo, ktoré prijímajú. Smilstvo je, keď cirkev používa štátnu moc na dosiahnutie presadzovania svojich modlárskych náuk. V „čase“, ktorý Jezábel dostala na pokánie, cirkev utiekla na púšť, aby tam našla ochranu.

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.

A žena utiekla na púšť, kde má miesto pripravené od Boha, aby ju tam živili tisíc dvestošesťdesiat dní…. A žene boli dané dve krídla veľkého orla, aby odletela na púšť, na svoje miesto, kde je živená čas, časy a pol času, pred tvárou hada. A had vypustil zo svojich úst za ženou vodu ako rieku, aby ju dal strhnúť prúdom. Ale zem pomohla žene, i otvorila zem svoje ústa a pohltila rieku, ktorú drak vypustil zo svojich úst. Zjavenie 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.

Počas času prenasledovania zo strany Jezabel a Achaba Obadiáš predstavoval ochranu, ktorú poskytovala púšť v čase pápežskej vlády.

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.

Achab zavolal Obadiáša, správcu svojho domu. (Obadiáš sa veľmi bál Hospodina. Keď totiž Jezábeľ vyhubila prorokov Hospodinových, Obadiáš vzal sto prorokov, ukryl ich po päťdesiatich v jaskyni a zásoboval ich chlebom a vodou.) 1 Kráľov 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.

Abdiášovo dielo ukrývania prorokov po päťdesiatich v jaskyniach je symbolom miesta na púšti, ktoré Boh pripravil, aby sýtil verných, ktorí odmietli prijímať náuky pápežstva a ktorí tiež odmietli prijať nesvätý vzťah znázornený jej smilstvom s kráľmi Európy. Časové obdobie, počas ktorého bol Eliáš nasmerovaný k vdove zo Sarepty pre potravu a ochranu pred Jezábeľou a Achabom, bolo časovým obdobím, keď cirkev utiekla na púšť, a miesto, ktoré im Boh pripravil, bolo znázornené dielom Abdiáša.

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.

Eliášovo miesto úkrytu v Sarepte, v hebrejčine nazývanej „Zarefat“, znamená očistenie. Keď sa čas, ktorý Jezábel dostala na pokánie, skončil, Eliáš prišiel k Obadiášovi a vyzval Achaba, aby zvolal celý Izrael na Karmel.

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.

A keď bol Obadiáš na ceste, hľa, stretol ho Eliáš; a on ho poznal, padol na svoju tvár a povedal: Či si to ty, môj pán Eliáš? A on mu odpovedal: Som; choď, povedz svojmu pánovi: Hľa, Eliáš je tu. 1. Kráľov 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.

Eliášov čas u vdovy zo Sarepty symbolizuje temný stredovek. V rozprávaní o Eliášovi a vdove zbierala dve palice, lebo sa chystala zomrieť. Vdova v proroctve predstavuje cirkev a ona znázorňovala cirkev na púšti, ktorá sa chystala zomrieť.

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.

Anjelovi zboru v Sardách napíš: Toto hovorí ten, ktorý má sedem Duchov Božích a sedem hviezd: Poznám tvoje skutky, že máš meno, že žiješ, a si mŕtvy. Bdej a posilni to, čo ešte zostáva a čo je na umretie; lebo som nenašiel tvoje skutky dokonalé pred Bohom. Zjavenie 3,1.2.

She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.

Zbierala „dve palice“ a pripravovala sa na svoju smrť, keď ju prerušil Eliáš.

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.

A slovo Hospodinovo k nemu prišlo takto: Vstaň, choď do Sarepty, ktorá patrí Sidonu, a bývaj tam; hľa, prikázal som tam jednej vdove, aby ťa živila. Nato vstal a šiel do Sarepty. Keď prišiel k bráne mesta, hľa, bola tam vdova a zbierala drevo. Zavolal na ňu a povedal: Dones mi, prosím, trochu vody v nádobe, aby som sa napil. Keď išla po ňu, zavolal na ňu a povedal: Prines mi, prosím, aj kúsok chleba vo svojej ruke. A ona povedala: Ako žije Hospodin, tvoj Boh, nemám nijaký upečený chlieb, iba plnú hrsť múky v nádobe a trochu oleja v krčahu; a hľa, zbieram dve polená, aby som vošla a pripravila to sebe a svojmu synovi, aby sme sa najedli a zomreli. 1 Kráľov 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.

Vdova zo Sarepty zbierala „dve palice“. Vdova predstavuje verných v čase Jezábel. Jej syn predstavuje tých, ktorí počas dejín Tyatíry zomreli so zasľúbením, že budú vzkriesení pri prvom vzkriesení.

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.

A videl som tróny, a posadili sa na ne, a bol im daný súd; a videl som duše tých, ktorí boli sťatí pre svedectvo Ježišovo a pre slovo Božie, a ktorí sa neklaňali šelme ani jej obrazu a neprijali jej znamenie na svoje čelá ani na svoje ruky; a ožili a kraľovali s Kristom tisíc rokov. Ostatní mŕtvi však neožili, kým sa nedovŕšilo tých tisíc rokov. Toto je prvé vzkriesenie. Blahoslavený a svätý je ten, kto má podiel na prvom vzkriesení: nad takými druhá smrť nemá moc, ale budú kňazmi Boha a Krista a budú s ním kraľovať tisíc rokov. Zjavenie 20:4–6.

The widow also represents the few in Sardis, that were worthy and given white garments.

Vdova takisto predstavuje tých niekoľkých v Sardách, ktorí boli hodní a ktorým bolo dané biele rúcho.

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.

Ale máš i v Sardách niekoľko mien, ktoré nepoškvrnili svoje rúcha; a budú so mnou chodiť v bielom, lebo sú hodní. Kto zvíťazí, ten bude odiaty bielym rúchom; a jeho meno nevymažem z knihy života, ale vyznám jeho meno pred svojím Otcom a pred jeho anjelmi. Zjavenie 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.

Tí zo štvrtého zboru v Tyatíroch, ktorí verne zomreli, znázornení synom vdovy, dostali pri piatej pečati biele rúcha.

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.

A keď otvoril piatu pečať, videl som pod oltárom duše tých, ktorí boli pobití pre slovo Božie a pre svedectvo, ktoré zachovávali. A volali veľkým hlasom a vraveli: Dokedy, Pane, svätý a pravdivý, nebudeš súdiť a pomstiť našu krv na tých, ktorí bývajú na zemi? A každému z nich bolo dané biele rúcho; i bolo im povedané, aby ešte krátky čas odpočívali, dokiaľ sa nenaplní počet ich spoluslužobníkov a ich bratov, ktorí majú byť pobití tak ako oni. Zjavenie 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.

Mučeníkom temného stredoveku boli dané biele rúcha a bolo im povedané, aby odpočívali vo svojich hroboch, až kým nebude zabitá ďalšia skupina pápežských mučeníkov tak, ako boli zabití oni. Boli zavraždení pápežstvom počas obdobia troch a pol rokov a bolo im zasľúbené, že pápežstvo bude nakoniec súdené, avšak nie skôr, než bude zavraždená druhá skupina pápežských mučeníkov počas čoskoro prichádzajúcej krízy nedeľného zákona. Sestra Whiteová spája žiadosť mučeníkov o súd nad pápežstvom s dvoma pasážami v knihe Zjavenie.

“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.

„Keď bola otvorená piata pečať, Ján Zjavovateľ vo videní uvidel pod oltárom zástup tých, ktorí boli zabití pre slovo Božie a svedectvo Ježiša Krista. Potom nasledovali výjavy opísané v osemnástej kapitole Zjavenia, keď sú tí, ktorí sú verní a pravdiví, povolaní vyjsť z Babylona. [Zjavenie 18,1–5, citované.]“ Manuscript Releases, zväzok 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.

Zjavenie osemnástej kapitoly, verše jedna až päť, predstavuje dva hlasy z verša jeden a verša štyri. Druhý hlas je výzvou vyjsť z Babylonu a označuje začiatok prenasledovania pre nedeľný zákon, keď mocné hnutie tretieho anjela povoláva Božie druhé stádo z Babylonu. Ona tiež umiestňuje úsek z piatej pečate na začiatok siedmej pečate.

“[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.

„[Zjavenie 6,9–11 citované]. Tu boli Jánovi predstavené výjavy, ktoré neboli skutočnosťou, ale tým, čo bude v budúcom časovom období.“

“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

„Zjavenie 8,1–4 citované.“ Manuscript Releases, zväzok 20, 197.

In Revelation chapter eight, verses one through four, the seventh seal is opened.

V ôsmej kapitole Zjavenia, vo veršoch jeden až štyri, je otvorená siedma pečať.

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.

A keď otvoril siedmu pečať, nastalo v nebi mlčanie asi na pol hodiny. A videl som siedmich anjelov, ktorí stáli pred Bohom; a bolo im daných sedem trúb. A prišiel iný anjel a postavil sa pri oltári so zlatou kadidelnicou; a bolo mu dané mnoho kadidla, aby ho obetoval s modlitbami všetkých svätých na zlatom oltári, ktorý bol pred trónom. A dym kadidla, ktorý vystupoval s modlitbami svätých, vystúpil z ruky anjela pred Boha. Zjavenie 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.

Modlitby mučeníkov temného stredoveku, ktorí v piatej pečati žiadajú, aby Boh vykonal súd nad neviestkou, ktorá smilní s kráľmi zeme, vystupujú „pred Boha“, keď je otvorená siedma pečať. Inšpirácia uvádza do súladu otvorenie siedmej pečate s druhým hlasom z osemnástej kapitoly Zjavenia, lebo práve pri druhom hlase si Boh spomína na jej neprávosti a potom zdvojnásobuje jej súd. Raz za mučeníkov temného stredoveku a raz za krvavý kúpeľ krízy nedeľného zákona.

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.

A počul som iný hlas z neba, ktorý hovoril: Vyjdite z nej, ľud môj, aby ste neboli účastní na jej hriechoch a aby ste neprijali z jej rán. Lebo jej hriechy dosiahli až po nebo a Boh sa rozpamätal na jej neprávosti. Odplaťte jej tak, ako ona odplatila vám, a zdvojnásobte jej dvojnásobne podľa jej skutkov; do kalicha, ktorý naplnila, nalejte jej dvojnásobne. Zjavenie 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.

Tých niekoľko v Sardách, ktorí si nepoškvrnili svoje rúcha, predstavuje tých, ktorí vyšli z dejín Tyatíry, ktoré sa skončili v roku 1798. Predstavuje ich vdova zo Sarepty, vdova, ktorá smerovala na svadbu v roku 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.

„Príchod Krista ako nášho veľkňaza do najsvätejšieho oddelenia na očistenie svätyne, predstavený v Danielovi 8,14; príchod Syna človeka k Pradávnemu, ako je podaný v Danielovi 7,13; a príchod Pána do jeho chrámu, predpovedaný Malachiášom, sú opismi tej istej udalosti; a túto istú udalosť predstavuje aj príchod ženícha na svadbu, opísaný Kristom v podobenstve o desiatich pannách v Matúšovi 25.“ Veľký spor, 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”.

Vdova pripravovala svoju poslednú večeru pred svojou smrťou, keď jej Eliáš prikázal, aby poslúžila jemu. Znázorňuje verných niekoľkých v Tyatíre, ktorí prechádzali do verných niekoľkých v Sardách a zhromažďovali „dve palice“ pre „oheň“.

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.

„Dve palice“ predstavujú oba domy starovekého Izraela, ktoré boli pošliapané pohanstvom a potom pápežstvom, no v období rokov 1798 až 1844 mali byť zhromaždené a spojené v „jednu palicu“ v dejinách.

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.

A slovo Hospodinovo ku mne prišlo znovu a povedalo: „A ty, syn človeka, vezmi si jednu palicu a napíš na ňu: Pre Júdu a pre synov Izraela, jeho spoločníkov. Potom vezmi druhú palicu a napíš na ňu: Pre Jozefa, palicu Efraimovu, a pre celý dom Izraela, jeho spoločníkov. A spoj ich jednu s druhou v jednu palicu, aby sa stali jednou v tvojej ruke. A keď sa k tebe prihovoria synovia tvojho ľudu a povedia: Neoznámiš nám, čo tým myslíš? povedz im: Takto hovorí Pán Hospodin: Hľa, vezmem Jozefovu palicu, ktorá je v ruke Efraimovej, i kmene Izraela, jeho druhov, a pripojím ich k nej, k palici Júdovej, a učiním ich jednou palicou, takže budú jednou v mojej ruke. A palice, na ktoré píšeš, budú v tvojej ruke pred ich očami. A povedz im: Takto hovorí Pán Hospodin: Hľa, vezmem synov Izraela spomedzi pohanov, kam odišli, a zhromaždím ich zo všetkých strán a privediem ich do ich vlastnej krajiny. A učiním z nich v krajine na vrchoch Izraela jeden národ, a jeden kráľ bude kráľom ich všetkých; a už viac nebudú dvoma národmi ani už viac nebudú rozdelení na dve kráľovstvá. Ani sa už viac nepoškvrnia svojimi modlami ani svojimi ohavnosťami, ani nijakými svojimi priestupkami; ale zachránim ich zo všetkých ich príbytkov, v ktorých hrešili, a očistím ich; a budú mojím ľudom a ja budem ich Bohom. A Dávid, môj služobník, bude kráľom nad nimi, a všetci budú mať jedného pastiera; budú chodiť podľa mojich súdov, zachovávať moje ustanovenia a plniť ich. A budú bývať v krajine, ktorú som dal svojmu služobníkovi Jákobovi, v ktorej bývali vaši otcovia; budú v nej bývať oni aj ich synovia, aj synovia ich synov naveky. A môj služobník Dávid bude ich kniežaťom naveky. A uzavriem s nimi zmluvu pokoja; bude to s nimi večná zmluva. Upevním ich, rozmnožím ich a postavím svoju svätyňu do ich stredu naveky. Aj môj príbytok bude s nimi; áno, budem ich Bohom a oni budú mojím ľudom. A pohania poznajú, že ja, Hospodin, posväcujem Izrael, keď moja svätyňa bude v ich strede naveky.“ Ezechiel 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.

Keď Eliáš opúšťa Sareptu, aby povolal Achaba a celý Izrael na vrch Karmel, ovdovená cirkev, ktorá utiekla na púšť, zbierala dve palice na oheň, ktorý očisťuje vdovu vopred pred svadbou 22. októbra 1844. Zhromažďovanie dvoch palíc je zhromažďovaním milleritského hnutia, ktoré sa uskutočňuje v poslednom období šesťdesiatich piatich rokov označenom v siedmej kapitole Izaiáša. Severné kráľovstvo trpelo Mojžišovým zlorečenstvom od roku 723 pred Kr. až do roku 1798 a južné kráľovstvo trpelo tým istým zlorečenstvom od roku 677 pred Kr. až do roku 1844. V roku 1844 boli duchovní potomkovia týchto dvoch doslovných národov zhromaždení spolu ako jedna palica alebo jeden národ.

If nothing else Ezekiel defines the two sticks as two nations, that become one nation.

Ak nič iné, Ezechiel vymedzuje tie dve palice ako dva národy, ktoré sa stanú jedným národom.

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.

Lebo hlavou Sýrie je Damask a hlavou Damasku je Recín; a do šesťdesiatich piatich rokov bude Efraim zlomený tak, že už nebude ľudom. A hlavou Efraima je Samária a hlavou Samárie je syn Remaliášov. Ak neuveríte, veru neobstojíte. Izaiáš 7:8, 9.

If we will not believe the prophecy of sixty-five years, we will not be established.

Ak nebudeme veriť proroctvu o šesťdesiatich piatich rokoch, neobstojíme.

We will continue to present Elijah’s symbolism in the next article.

V nasledujúcom článku budeme pokračovať v predstavovaní symboliky Eliáša.