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.
Urang masih nyangkem Eliya minangka lambang profétis. Eliya ngawawarkeun ka Ahab yén moal aya hujan, iwal ku pangandika anjeunna, salila tilu 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.
Jeung Élia, urang Tisbi, sahiji ti pangeusi Gilead, ngandika ka Ahab, “Demi PANGERAN, Allah Israil, anu hirup, anu ku sim kuring dipayuneun-Na ngadeg, moal aya ibun atawa hujan dina taun-taun ieu, iwal nurutkeun kana kecap sim kuring.” 1 Raja-raja 17:1.
Christ informs us in the book of Luke, that the three years was actually three and a half years.
Kristus ngabéjaan ka urang dina kitab Lukas yén tilu taun téh saéstuna tilu satengah 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.
Jeung Anjeunna ngandika, “Saéstuna, Kami nyebut ka aranjeun, euweuh nabi anu katarima di nagarana sorangan. Tapi Kami nyaritakeun ka aranjeun saéstuna, loba randa aya di Israil dina jaman Elias, waktu langit katutup salila tilu taun genep bulan, waktu kalaparan anu gedé nyebar ka sakuliah nagri; tapi Elias henteu diutus ka saurang ogé ti antara maranéhna, iwal ka Sarepta, hiji kota di Sidon, ka hiji awéwé randa.” 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.
Tilu satengah taun éta lumangsung dina mangsa Ahab jeung Isebel, ku kituna nandakeun tilu satengah taun nubuat ti 538 nepi ka 1798, nalika kapausan, anu dilambangkeun minangka Isebel dina garéja Tiatira, maréntah salila Jaman Poék.
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 Kami boga sawatara perkara ngalawan ka maneh, lantaran maneh ngantep eta awewe, Isebel, anu nyebut dirina nabi awewe, ngajar jeung ngagoda para hamba Kami supaya maranehna ngalakonan cabul jeung dahar kadaharan anu geus dikurbankeun ka brahala. Jeung Kami geus mere waktu ka dirina pikeun tobat tina cabulna; tapi manehna henteu tobat. Tingali, Kami baris ngalungkeun manehna kana ranjang, jeung jalma-jalma anu jinah jeung manehna kana kasangsaraan anu gede, iwal lamun maranehna tobat tina lampah-lampah maranehna. Jeung anak-anakna baris Kami paehan ku pati; sarta sakabeh jamaah baris nyaho yen Kami teh Anjeunna anu nalungtik ginjal jeung hate: jeung ka masing-masing aranjeun baris Kami mere nurutkeun kana kalakuan maranehna. 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.
“Wanci pikeun tobat” anu dipasihkeun ka Isebel nyaéta tilu satengah taun dina mangsa Élia, sarta tilu satengah taun nubuat ti 538 nepi ka 1798 dina Jaman Poék panganiayaan kapapaan. Hukuman pikeun Isebel jeung raja-raja Éropa anu ngalakukeun zinah jeung manéhna, nyaéta dialungkeun kana ranjang kasangsaraan sarta pupusna barudakna. Aya jiwa-jiwa satia dina mangsa Jaman Poék anu ogé geus dialungkeun kana ranjang kasangsaraan, tapi maranéhna bakal hirup. Nalika dialungkeun kana ranjang kasangsaraan, hasilna—hirup pikeun anu satia atawa maot pikeun anu teu satia—ditangtukeun ku “padamelan” maranéhna. Ranjang kasangsaraan pikeun anu satia ngahasilkeun kasabaran jeung kahirupan. Ranjang kasangsaraan maranéhna bakal eureun ngajelang ahir tilu satengah taun éta, pas saméméh Élia ninggalkeun Sarépta pikeun maréntahkeun Ahab supaya ngumpulkeun sakumna Israél ka Gunung Karmél.
“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.
“Panganiayaan ka garéja henteu lumangsung salila sakabéh mangsa 1260 taun éta. Allah, dina rahmat-Na ka umat-Na, ngondangkeun pondok waktu cocoba maranéhna anu murub. Dina ngawangsitkeun ‘kasangsaraan gedé’ anu bakal tumiba ka garéja, Jurusalamet ngandika: ‘Jeung lamun poé-poé éta henteu dipondokkeun, moal aya anu salamet; tapi ku sabab jalma-jalma pilihan, poé-poé éta bakal dipondokkeun.’ Mateus 24:22. Ku pangaruh Réformasi, panganiayaan éta dipungkas saméméh 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.
Pangadilan tina “ranjang kasangsaraan” pikeun kapausan bakal “maéhan anak-anakna ku pati,” nanging pangadilan tina “ranjang kasangsaraan” éta ngandung jangji hirup pikeun jalma-jalma anu kalakuanana némbongkeun kasatiaanna, sakumaha kagambarkeun dina pupusna putra randa 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.
Sanggeus hal éta kaliwat, anak awewe nu boga imah téh gering; sarta geringna pohara beuratna, nepi ka euweuh deui napas dina dirina. Geus kitu manehna ngalahir ka Élia, “Naon urusan abdi sareng anjeun, eh jalmi Allah? Naha anjeun sumping ka abdi pikeun ngélingkeun dosa abdi sarta maéhan putra abdi?” Ari saur Élia ka manehna, “Pasihkeun putra anjeun ka abdi.” Geus kitu ku anjeunna dicandak éta budak tina pangkonanana, tuluy digotong ka rohangan loténg, tempat anjeunna cicing, sarta diperenahkeun dina ranjangna sorangan. Tuluy anjeunna sasambat ka PANGERAN, saur-Na, “Nun PANGERAN, Allah abdi, naha ka randa anu ku abdi didiukan ieu Gusti ogé ngadatangkeun cilaka, ku cara maéhan putrana?” Geus kitu anjeunna ngagolérkeun dirina kana éta budak tilu kali, sarta sasambat ka PANGERAN, saur-Na, “Nun PANGERAN, Allah abdi, abdi nyuhunkeun ka Gusti, mugia jiwa budak ieu mulih deui kana dirina.” Jeung PANGERAN ngadangukeun sora Élia; tuluy jiwa éta budak mulih deui kana dirina, sarta anjeunna hirup deui. Tuluy Élia nyandak éta budak, mawa anjeunna turun ti rohangan luhur ka jero imah, sarta masrahkeun anjeunna ka indungna; sarta saur Élia, “Tingal, putra anjeun hirup.” Geus kitu awewe éta ngalahir ka Élia, “Ayeuna ku hal ieu abdi terang yen anjeun téh jalmi Allah, sarta yén firman PANGERAN dina sungut anjeun téh enya.” 1 Raja-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.
Randa éta ngaku yen Elia téh “jalma Allah,” sabab “pangandika PANGERAN” anu mulangkeun anakna kana hirup deui téh nya éta pangandika anu “bebeneran.” Prosés tilu léngkah nalika Elia ngagolérkeun dirina kana putra randa éta dipikaharti ku éta randa minangka “pangandika” dina sungut Elia salaku “bebeneran.” Kecap Ibrani ‘emeth’ ditarjamahkeun dina petikan éta jadi “bebeneran,” sarta ngalambangkeun kakawasaan nyipta ti Alfa jeung Omega. Éta téh kecap Ibrani anu kabentuk ku aksara kahiji, katilu welas, jeung panungtung dina alfabét Ibrani, sarta ngalambangkeun Sang Kakawasaan anu sanggup mulangkeun nu paéh kana hirup deui.
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.”
Nu satia, sarua jeung nu henteu satia dina “rohangan” mangsa pangmangfaatan anu dilambangkeun ku tilu satengah taun, narima pangadilan mangrupa “ranjang kasangsaraan.” Maot jadi hasil pikeun anak-anak golongan anu nuturkeun awewe lacur anu ngalakukeun cabul jeung ngajarkeun doktrin-doktrin kapir. Hirup dipasihkeun ka golongan séjén anu nuturkeun pituduh Élia, sarta percaya kana Firman “bebeneran.”
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.
Randa geus nurut kana parentah Elia pikeun ngala cai keur anjeunna sarta mere anjeunna roti saeutik, jeung kataatanana kana pangandika nabi éta ngawakilan umat satia dina Jaman Poék Tiatira. (Pantes dicatet yén nalika Elia marentah ka éta randa supaya mimitina mere dahar ka anjeunna, sarta sanggeusna mere dahar ka anakna jeung ka dirina sorangan, anu diwakilan ku éta téh nya éta yén Elia anu pangheulana narima kadaharan pikeun didahar. Anjeunna anu pangheulana narima amanat éta, sarta sanggeusna gareja.) Urang dipaparin béja yén pagawean-pagawean umat satia téh leuwih agung dina tungtung batan dina mimitina.
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.
Jeung ka malaikat jamaah di Tiatira tuliskeun kieu; Kieu timbalan Putra Allah, anu panonna lir seuneu nu hurung nyala, jeung suku-Na lir tambaga murni; Kami uninga kana sagala padamelan maneh, jeung kanyaah, jeung pangabdian, jeung iman, jeung kasabaran maneh, jeung padamelan maneh; sarta anu pamungkas leuwih loba batan anu ti heula. 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.”
Anu satia parantos nembongkeun “padamelan” anu hade salila “mangsa” anu dipasihkeun ka kapapaan pikeun tobat, nanging padamelan maranéhna dina ahir téh “leuwih loba tibatan anu mimiti.” Nalika “mangsa” éta parantos rék béak, Kristus ngutus bentang isuk tina reformasi, anu ngamimitian pagawean pikeun henteu deui ngantep kapapaan, anu geus ngajarkeun gareja supaya “ngalakukeun zinah, jeung ngadahar barang-barang anu dipersembahkeun ka 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.
Jeung sing saha anu meunang, sarta anu ngajaga pagawéan Kami nepi ka ahir, ka manéhna baris Ku Kami dipaparin kakawasaan atas bangsa-bangsa: Jeung manéhna baris maréntah maranéhna ku iteuk beusi; maranéhna baris diremuk jadi rérémukan saperti wadah tukang gerabah: sakumaha Kami ogé narima ti Rama Kami. Jeung Ku Kami manéhna bakal dipaparin bentang isuk. Sing saha anu boga ceuli, sing ngadéngé naon anu diucapkeun ku Roh ka jamaah-jamaah. 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 miboga “sawatara hal ngalawan” ka jalma-jalma satia dina awal “mangsa” anu dipaparinkeun ka kapapaan pikeun tobat, sabab maranéhna geus ngantep Isebel, “anu ngaku dirina nabi awéwé, pikeun ngajar jeung ngagoda abdi-abdi Kami supaya maranéhna ngalakukeun cabul, jeung ngadahar kadaharan anu dipersembahkeun ka brahala.” Tapi dina ahir éta “mangsa” jalma-jalma satia moal deui ngantep kapapaan nuluykeun godaan-godaanna.
“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.
Dina abad ka opat belas mucunghul di Inggris “béntang isuk-isuk tina Reformasi.” John Wycliffe téh pangwawara reformasi, lain keur Inggris wungkul, tapi keur sakumna Karisténan. Bantahan anu agung ngalawan Roma, anu diidinan ku Mantenna pikeun diucapkeun, moal kungsi bisa dipiiseun. Bantahan éta muka perjuangan anu bakal ngahasilkeun kamerdikaan individu-individu, garéja-garéja, jeung 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.
Kadaharan anu didahar ku para palayan Allah téh nyaéta doktrin-doktrin atawa amanat anu maranéhna tampi. Cabul téh nyaéta gareja ngagunakeun kakawasaan nagara pikeun ngalaksanakeun panglaksanaan doktrin-doktrin ibadah berhala-na. Dina mangsa “waktu” anu dipasihkeun ka Isebel pikeun tobat, gareja ngungsi ka padang gurun pikeun panyalindungan.
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.
Jeung éta awewe kabur ka tanah gurun, ka tempat anu geus disadiakeun ku Allah pikeun dirina, supaya di dinya maranéhna ngurus anjeunna salila sarébu dua ratus genep puluh poé…. Jeung ka éta awewe dipasihan dua jangjang garuda anu gedé, supaya manéhna bisa hiber ka tanah gurun, ka tempatna, di mana anjeunna dipiara salila hiji mangsa, dua mangsa, jeung satengah mangsa, jauh ti payuneun oray éta. Jeung oray éta nyemburkeun tina sungutna cai kawas caah nuturkeun éta awewe, supaya anjeunna kabawa ku caah éta. Jeung bumi nulungan éta awewe, sarta bumi muka sungutna, tuluy ngelek caah anu ku naga éta disemburkeun tina sungutna. 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.
Dina mangsa panganiayaan ku Jezebel jeung Ahab, Obadiah ngawakilan panangtayungan anu disadiakeun ku padang gurun dina mangsa kakawasaan paus.
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.
Tuluy Ahab nyaur ka Obadya, anu jadi pangurus karatonna. (Ari Obadya pohara sieun ka PANGERAN; sabab kitu kajadianana, waktu Izebel mupus para nabi PANGERAN, Obadya nyokot saratus nabi, terus nyumputkeun maranéhna, lima puluh-lima puluh urang dina hiji guha, sarta méré maranéhna dahareun roti jeung cai.) 1 Raja-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.
Pagawéan Obaja nyumputkeun para nabi masing-masing lima puluh urang di guha-guha téh mangrupakeun lambang ngeunaan tempat di padang gurun anu geus disadiakeun ku Allah pikeun ngariksa jeung nyukupan kaum satia, anu nampik ngadahar doktrin-doktrin kapausan sarta anu ogé nampik narima hubungan anu najis anu dilambangkeun ku cabulna manéhna jeung raja-raja Éropa. Mangsa nalika Elia diparentahkeun ka randa di Sarepta pikeun meunangkeun dahareun jeung panyalindungan tina Izébél jeung Aháb, nya éta mangsa nalika garéja ngungsi ka padang gurun, sarta tempat anu geus disadiakeun ku Allah pikeun maranéhna dilambangkeun ku pagawéan 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.
Tempat panyumputan Élia di Sarepta, nu dina basa Ibrani disebut “Zarephath,” hartina panyucian. Nalika mangsa nu dipasihkeun ka Isebel pikeun tobat geus béak, Élia indit ka Obaja sarta maréntahkeun Ahab supaya ngagero sakumna Israél ka 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.
Sareng nalika Obaja aya di jalan, lah, Élia papanggih jeung anjeunna; sarta anjeunna ngaku ka anjeunna, tuluy sujud nepi ka rarayna kana taneuh, sarta nyarios, “Naha anjeun téh tuan abdi Élia?” Jeung anjeunna ngawaler ka anjeunna, “Enya, abdi ieu. Indit, wartosan ka tuan anjeun, ‘Lah, Élia aya di dieu.’” 1 Raja-raja 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.
Mangsa Éliah jeung randa di Sarépta ngalambangkeun Jaman Poék. Dina carita ngeunaan Éliah jeung randa éta, manéhna keur ngumpulkeun dua dahan kai, sabab manéhna geus rék paéh. Randa dina nubuat téh hiji garéja, jeung manéhna ngawakilan garéja di padang gurun anu geus méh paéh.
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.
Jeung ka malaikat jamaah di Sardis tuliskeun kieu: Kitu saur Anjeunna anu nyekel tujuh Roh Allah jeung tujuh bentang; Kami terang kana padamelan anjeun, yén anjeun boga ngaran saolah-olah hirup, padahal geus paéh. Sing waspada, sarta kuatkeun hal-hal anu can kari, anu geus méh paéh; sabab Kami tacan manggihan padamelan anjeun sampurna di payuneun Allah. Wahyu 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
Manehna keur “ngumpulkeun dua tangkal kai”, sarta keur nyiapkeun pupusna nalika Élia ngaganggu anjeunna.
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.
Lajeng sumping firman PANGERAN ka anjeunna, saur-Na, “Geura gugah, indit ka Sarepta, anu kagungan Sidon, sarta cicing di dinya; tingali, Kami geus maréntahkeun hiji randa di dinya supaya nyayagikeun pangrojong keur maneh.” Ku kituna anjeunna tuluy gugah sarta indit ka Sarepta. Sanggeus anjeunna nepi ka lawang kota, katingali aya hiji randa keur ngumpulkeun suluh kai; anjeunna nyaur ka éta awewe, saur-Na, “Pangnyuhunkeun ka maneh, bawa ka dieu sakedik cai dina hiji wadah, supaya kami bisa nginum.” Nalika éta awewe keur indit rék nyokotkeunana, anjeunna nyaur deui ka dirina, saur-Na, “Pangnyuhunkeun ka maneh, bawa ogé ka dieu sakereweng roti dina leungeun maneh.” Ari jawabanana, “Demi PANGERAN Allah maneh anu jumeneng hirup, abdi teu boga roti sapanggang ogé, ngan sakeupeul tipung dina gentong jeung saeutik minyak dina buli-buli; jeung ayeuna, tingali, abdi keur ngumpulkeun dua potong kai, sangkan abdi bisa asup teras ngolahna keur abdi jeung anak abdi, supaya kami dahar, tuluy paéh.” 1 Raja-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.
Pamajikan randa ti Sarepta keur ngumpulkeun “dua batang kai.” Eta randa ngagambarkeun jalma-jalma satia dina mangsa Izebel. Anakna ngagambarkeun jalma-jalma dina sajarah Tiatira anu maot kalayan jangji bakal dihirupkeun deui dina kabangkitan anu kahiji.
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.
Tuluy kuring ningali tahta-tahta, sarta maranéhna calik di dinya, jeung kakawasaan pikeun ngahakiman dipasrahkeun ka maranéhna. Kuring ogé ningali jiwa-jiwa jalma-jalma anu geus dipancung ku sabab kasaksian ngeunaan Yesus jeung ku sabab firman Allah, sarta anu henteu nyembah ka sato galak éta, boh ka gambarna, jeung henteu narima tandana dina tarangna atawa dina leungeunna; sarta maranéhna hirup deui jeung maréntah babarengan jeung Kristus salila sarébu taun. Ari jalma-jalma paéh anu séjén mah henteu hirup deui nepi ka sarébu taun éta réngsé. Ieu téh kabangkitan anu kahiji. Bagja jeung suci jalma anu meunang bagian dina kabangkitan anu kahiji: ka jalma-jalma kitu maot anu kadua teu boga kawasa, tapi maranéhna bakal jadi imam-imam Allah jeung Kristus, sarta bakal maréntah babarengan jeung Anjeunna salila sarébu taun. Wahyu 20:4–6.
The widow also represents the few in Sardis, that were worthy and given white garments.
Randa ogé ngagambarkeun sajumlah leutik jalma di Sardis, anu pantes sarta dipaparin pakean bodas.
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.
Maranéhanana anu ngaranna masih aya sababaraha di Sardis, anu henteu ngotoran pakeanana; sarta maranéhna bakal leumpang babarengan jeung Kami dina bodas: sabab maranéhna pantes. Anu meunang, manéhna éta bakal dipaparin pakean bodas; sarta Kami moal mupus ngaranna tina kitab kahirupan, tapi Kami bakal ngaku ngaranna di payuneun Rama Kami, jeung di payuneun para malaikat-Na. 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.
Aranjeunna anu aya dina garéja kaopat, nyaéta Tiatira, anu satia nepi ka maot, dilambangkeun ku putra randa, dipaparinkeun jubah bodas dina meterai kalima.
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.
Jeung nalika Anjeunna muka meterai anu kalima, kuring ningali di handapeun altar jiwa-jiwa jalma anu geus dipaéhan ku sabab firman Allah jeung ku sabab kasaksian anu dicekel ku maranéhna. Jeung maranéhna ngagorowok ku sora tarik, pokna, “Nepi ka iraha, nun Gusti, anu suci jeung sajati, Anjeun tacan ngahakiman jeung males getih kami ka jalma-jalma anu cicing di bumi?” Jeung jubah-jubah bodas dipasihkeun ka unggal saurang di antara maranéhna; sarta ka maranéhna diandikakeun, supaya maranéhna tetep reureuh heula sawatara waktu deui, nepi ka sasama abdi-abdi maranéhna kénéh jeung dulur-dulur maranéhna ogé, anu bakal dipaéhan saperti maranéhna, 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 dina Jaman Poék dipaparin jubah bodas, sarta diparéntahkeun supaya maranéhna ngaso di kuburna, nepi ka hiji golongan séjén tina para martir kapapaan kudu dipaéhan, sakumaha maranéhna geus dipaéhan. Maranéhna geus dipaéhan ku kapapaan salila tilu satengah taun, sarta ka maranéhna dijangjikeun yén ahirna kapapaan bakal dihukum, tapi henteu nepi ka hiji golongan kadua tina para martir kapapaan kudu dipaéhan, dina mangsa krisis hukum Minggu anu bakal geura datang. Sister White ngahubungkeun paménta para martir pikeun pangadilan kana kapapaan jeung dua petikan dina 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 anu kalima dibuka, Yohanes anu Muka Wahyu dina titingalian ningali di handapeun altar rombongan jalma-jalma anu dipaéhan ku sabab Firman Allah jeung kasaksian Yesus Kristus. Sanggeus ieu datang adegan-adegan anu diterangkeun dina Wahyu pasal dalapan belas, nalika jalma-jalma anu satia jeung bener dipiwarang kaluar ti Babul. [Wahyu 18:1–5, dikutip.]” 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 dalapan welas ayat hiji nepi ka lima ngagambarkeun dua sora dina ayat hiji jeung ayat opat. Sora anu kadua nyaéta panggero pikeun kaluar ti Babul, sarta éta nandaan mimiti panganiayaan hukum Minggu, nalika gerakan anu kuat ti malaikat katilu ngagero domba-domba Allah anu séjén kaluar ti Babul. Manéhna ogé nempatkeun petikan tina segel kalima dina bubuka segel katujuh.
“[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 dikutip]. Ieu téh pamandangan-pamandangan anu dipidangkeun ka Yohanes anu sabenerna can kajadian, tapi anu baris kajadian dina hiji mangsa di waktu nu bakal datang.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Wahyu 8:1–4 dikutip.” Manuscript Releases, jilid 20, 197.
In Revelation chapter eight, verses one through four, the seventh seal is opened.
Dina Wahyu pasal dalapan, ayat hiji nepi ka opat, segel katujuh dibuka.
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.
Jeung nalika Mantenna geus muka meterai anu katujuh, aya tiiseun di sawarga kira-kira satengah jam lilana. Jeung kuring ningali tujuh malaikat anu ngadeg di payuneun Allah; sarta ka maranéhna dipaparinkeun tujuh tarompet. Jeung malaikat anu séjén datang, tuluy nangtung di altar, nyekel padupaan emas; sarta ka anjeunna dipaparinkeun menyan anu loba, supaya dipasrahkeun ku anjeunna babarengan jeung doa sakumna umat suci dina altar emas anu aya di payuneun tahta. Jeung haseup menyan éta, anu naék babarengan jeung doa-doa umat suci, munggah ka payuneun Allah tina panangan malaikat éta. 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.
Doa-doa para martir ti Jaman Gelap, anu dina meterai kalima keur nyuhunkeun sangkan Allah ngadatangkeun pangadilan ka éta awewe lacur anu ngalakukeun cabul jeung raja-raja bumi, naék “ka payuneun Allah,” waktu meterai katujuh dibuka. Ilham nyaluyukeun kabukana meterai katujuh jeung sora kadua dina Wahyu dalapan welas, sabab dina sora kadua éta Allah nginget kana kajahatan-jajahatanana, tuluy Anjeunna ngalipetgandakeun pangadilanana. Sakali pikeun para martir ti Jaman Gelap, jeung sakali deui pikeun pamandian getih dina 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.
Sarta kuring ngadangu sora séjén ti sawarga, pokna, Kaluarlah ti dinya, eh umat Kami, supaya maranéh ulah milu kana dosa-dosana, jeung supaya maranéh ulah narima tina bala-balana. Sabab dosa-dosana geus ngahontal ka sawarga, sarta Allah geus émut kana kajahatan-kajahatanana. Balas ka dirina sakumaha manéhna geus ngabales ka maranéh, sarta gandakeun ka dirina dua kali lipet nurutkeun kana pagawéanana; dina cangkir anu geus dieusian ku dirina, eusian pikeun dirina dua kali lipet. 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.
Sawatara urang di Sardis anu tacan ngotoran papakéan maranéhna, ngagambarkeun jalma-jalma anu kaluar tina sajarah Tiatira anu réngsé dina taun 1798. Maranéhna digambarkeun ku randa ti Sarepta, hiji randa anu keur angkat ka pesta kawinan dina 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.
“Kadatangan Kristus salaku Imam Agung urang ka tempat anu Mahasuci, pikeun ngabersihan Bait Suci, anu dipintonkeun dina Daniel 8:14; kadatangan Putra manusa ka Nu Sepuh Poe, sakumaha dipidangkeun dina Daniel 7:13; jeung kadatangan Gusti ka Bait-Na, anu geus dinubuatkeun ku Malakhi, mangrupakeun gambaran ngeunaan kajadian anu sarua; jeung ieu ogé dilambangkeun ku kadatangan panganten lalaki ka pangantenan, sakumaha dijelaskeun ku Kristus dina misil ngeunaan sapuluh parawan, dina Mateus 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”.
Randa, keur nyiapkeun tuang panungtungan saméméh pupusna, nalika Élia maréntahkeun manéhna supaya ngaladénan anjeunna. Anjeunna ngagambarkeun sajumlah leutik jalma satia di Tiatira, nu keur ngalih jadi sajumlah leutik jalma satia di Sardis anu keur ngumpulkeun “dua iteuk” pikeun hiji “seuneu”.
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.
“Dua iteuk” ngalambangkeun dua golongan Israil baheula, anu geus dipinuhan ku tapakan kapir lajeng ku kapausan, tapi dina sajarah taun 1798 nepi ka 1844 kudu dikumpulkeun babarengan sarta dihijikeun jadi “hiji iteuk.”
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.
Firman PANGERAN sumping deui ka abdi, saur-Na, “Leuwih ti éta, eh anak manusa, cokot ku maneh hiji iteuk, tuluy tuliskeun dina eta, ‘Pikeun Yuda, jeung pikeun urang Israil anu jadi rerencanganana’; saterusna cokot deui iteuk anu sejen, tuluy tuliskeun dina eta, ‘Pikeun Yusuf, iteuk Epraim, jeung pikeun sakumna kulawarga Israil anu jadi rerencanganana.’ Tuluy sambungkeun eta, nu hiji ka nu sejen, jadi hiji iteuk; sarta eta bakal jadi hiji dina panangan maneh. Jeung lamun anak-anak bangsamu nyarita ka maneh, pokna, ‘Naha maneh moal mere nyaho ka kami naon hartina ieu?’ omongkeun ka maranehna, ‘Kieu timbalan PANGERAN Nu Maha Agung: Tingali, Kami baris nyokot iteuk Yusuf, anu aya dina panangan Epraim, jeung kaom-kaom Israil anu jadi sasamana, tuluy Kami bakal ngahijikeun eta jeung eta, nya eta jeung iteuk Yuda, sarta ngajadikeun eta hiji iteuk, jeung eta bakal jadi hiji dina panangan Kami.’ Jeung iteuk-iteuk anu ku maneh ditulisan eta kudu aya dina panangan maneh di hareupeun panon maranehna. Jeung omongkeun ka maranehna, ‘Kieu timbalan PANGERAN Nu Maha Agung: Tingali, Kami baris nyokot urang Israil ti antara bangsa-bangsa asing, ka mana maranehna geus indit, sarta Kami bakal ngumpulkeun maranehna ti unggal penjuru, tuluy mawa maranehna ka tanahna sorangan. Jeung Kami bakal ngajadikeun maranehna hiji bangsa di eta tanah, di gunung-gunung Israil; jeung hiji raja bakal jadi raja pikeun maranehna kabéh; sarta maranehna moal deui jadi dua bangsa, jeung moal deui kabagi jadi dua karajaan salalawasna. Maranehna moal deui ngotoran dirina ku brahala-brahala maranehna, atawa ku hal-hal anu pikakeuheuleun, atawa ku salah-salah maranehna naon bae; tapi Kami bakal nyalametkeun maranehna tina sakabéh tempat pangumbaraan maranehna, tempat maranehna geus dosa, sarta bakal nyucikeun maranehna; ku kituna maranehna bakal jadi umat Kami, sarta Kami bakal jadi Allah maranehna. Jeung Daud, abdi Kami, bakal jadi raja maranehna; sarta maranehna kabéh bakal boga hiji angon; maranehna ogé bakal leumpang dina putusan-putusan Kami, sarta bakal nginget-nginget katetepan-katetepan Kami, tuluy ngalaksanakeunana. Jeung maranehna bakal cicing di tanah anu geus Kami pasrahkeun ka Yakub, abdi Kami, tempat karuhun maranehna geus cicing; sarta maranehna bakal cicing di dinya, maranehna, jeung anak-anakna, jeung anak incu maranehna salalanggengna; sarta Daud, abdi Kami, bakal jadi pamingpin maranehna salalanggengna. Leuwih ti éta, Kami bakal ngayakeun hiji pasatujuan karapihan jeung maranehna; eta bakal jadi pasatujuan anu langgeng jeung maranehna; sarta Kami bakal netepkeun maranehna, ngalobaan maranehna, sarta nempatkeun tempat suci Kami di tengah-tengah maranehna salalanggengna. Kémah Kami ogé bakal aya jeung maranehna; enya, Kami bakal jadi Allah maranehna, sarta maranehna bakal jadi umat Kami. Jeung bangsa-bangsa asing bakal nyaho yen Kami, PANGERAN, anu nyucikeun Israil, lamun tempat suci Kami aya di tengah-tengah maranehna salalanggengna.’” Yehezkiel 37:15–28.
When Elijah leaves Sarepta to call Ahab and all Israel to Mount Carmel, the widowed church that has fled into the wilderness was gathering two sticks for the fire that purifies the widow in advance of the wedding on October 22, 1844. The gathering of the two sticks is the gathering of the Millerite movement that is accomplished in the last sixty-five year period identified in Isaiah seven. The northern kingdom suffered the curse of Moses from 723 BC through 1798, and the southern kingdom suffered the same curse from 677 BC until 1844. In 1844, the spiritual descendants of those two literal nations, were gathered together as one stick, or one nation.
Nalika Elia ninggalkeun Sarepta pikeun nyaur Ahab jeung sakumna Israil ka Gunung Karmel, garéja randa anu geus ngungsi ka padang gurun keur ngumpulkeun dua potong kai pikeun seuneu anu nyucikeun éta randa saméméh kawinan dina 22 Oktober 1844. Pangumpulan dua potong kai éta nya éta pangumpulan gerakan Millerite anu kalaksanakeun dina mangsa genep puluh lima taun panungtungan anu ditepikeun dina Yesaya tujuh. Karajaan kalér nandangan kutuk Musa ti taun 723 SM nepi ka 1798, jeung karajaan kidul nandangan kutuk anu sarua ti taun 677 SM nepi ka 1844. Dina 1844, turunan rohani tina dua bangsa literal éta dihijikeun jadi hiji potong kai, atawa hiji bangsa.
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
Upami euweuh deui, Yézkiel nétélakeun dua iteuk téh minangka dua bangsa, anu jadi hiji 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.
Sabab kapala Siria teh Damsik, jeung kapala Damsik teh Rézin; sarta dina genep puluh lima taun deui Epraim bakal diruksak nepi ka henteu jadi hiji bangsa. Jeung kapala Epraim teh Samaria, jeung kapala Samaria teh putra Remalya. Lamun maraneh henteu percaya, tangtu maraneh moal diteguhkeun. Yesaya 7:8, 9.
If we will not believe the prophecy of sixty-five years, we will not be established.
Upami urang moal percaya kana nubuat genep puluh lima taun, urang moal diteguhkeun.
We will continue to present Elijah’s symbolism in the next article.
Urang bakal neraskeun nepikeun simbolisme Élias dina artikel salajengna.