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.
𠊎伲仍旧拿以利亚当作一个先知性个表号来看。以利亚对亚哈宣告讲，除开照伊个话，三年之内必定勿会落雨。
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.
基列寄居个提斯比人以利亞對亞哈講：「我所事奉、所立命個以色列上主 神永活，這幾年裡，若弗照我个話，必定嘸露水，也嘸落雨。」列王紀上 17:1
Christ informs us in the book of Luke, that the three years was actually three and a half years.
基督㧪《路加福音》裡向阿拉啟示，該三年實際上是三年半。
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.
伊讲：“我实在对侬讲，冇没一个先知会得着自家本乡接纳个。吾确实对侬讲，以利亚个日子里，天闭塞了三年零六个月，遍地有大饥荒；当时以色列中有许多寡妇，然而以利亚并无奉差遣到伊拉当中任何一个人那里去，不过奉差遣到西顿个撒勒法，去到一个做寡妇个妇人那里。”路加福音 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.
三年半个年辰发生勒亚哈同耶洗别个辰光里，因此也就指明了自538年到1798年个预言性三年半；当时教皇权——勒推雅推喇教会里用耶洗别来表征——正在黑暗时代掌权。
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.
毋過，我有幾樁事要責備儂，因為儂容讓個婦人耶洗別——伊自稱先知——去教訓，並引誘我个僕人行淫，喫祭過偶像个物。我也曾撥伊辰光，叫伊為伊个淫行悔改；伊卻弗肯悔改。看哪，我要摜伊到床榻上，並叫同伊犯姦淫个人落到大患難裡，若弗悔改佢拉个行為；我也要用死亡擊殺伊个兒女。眾教會就要曉得，我就是鑒察人肺腑心腸个那一位；我也要照儂拉各人个行為報應儂拉。啟示錄 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.
耶洗別个「悔改辰光」，喺以利亞个日腳裡向，有三年半；也喺教皇逼迫个黑暗時代中，自 538 年起到 1798 年止，有先知性个三年半。對耶洗別並歐羅巴諸王——就係同伊行淫个——个刑罰，乃係要徕摜進苦難个床裡，並且伊个兒女要死亡。喺黑暗時代中，也有忠信个靈魂，同樣徕摜進苦難个床裡；總歸伊拉會活。當人徕摜進苦難个床裡个辰光，忠信者得生、弗忠信者致死个結局，乃係根據伊拉个「行為」。忠信者个苦難之床，生出忍耐同生命。伊拉个苦難之床，會喺三年半將近末了个辰光止息，正喺以利亞離開撒勒法，去吩咐亞哈召聚以色列眾人上迦密山以前。
“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.
“對教會個迫害並弗曾貫穿一千二百六十年個全期。上帝因憐憫伊個子民，就縮短了伊拉受烈火試煉個辰光。救主預先講到將臨到教會個‘大患難’辰光，曾講：‘若弗減少兀幾日子，凡有血氣个，總冇一個得救个；只是為選民，兀幾日子必減少。’馬太福音24:22。藉着宗教改革个影響，迫害喺1798年以前就告停止。”《善惡之爭》，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.
教皇制度所受个“苦难之床”个审判，要“用死亡杀死伊个儿女”；然而，“苦难之床”个审判，对仔些用伊拉个行为显明自家忠信个人，却含有生命个应许，正如撒勒法寡妇个儿子个死所表明个一样。
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.
此后，彼个妇人，就是屋里个主母，伊个儿子害病了；伊个病势极重，重到伊身浪向连气息也呒没了。妇人对以利亚讲：“神人哪，我搭侬有啥相干？侬到我这里来，是要使我个罪孽被记起，来杀我个儿子么？” 以利亚对伊讲：“把侬个儿子交拨我。” 以利亚就从伊怀里接过伊来，抱到伊所住个楼上房间里，放勒自家个床浪。伊呼求耶和华讲：“耶和华——我个神啊，我寄居勒这寡妇家里，侬也要降祸拨伊，杀脱伊个儿子么？” 伊就三遍伏勒孩子身浪，呼求耶和华讲：“耶和华——我个神啊，我求侬，使这孩子个灵魂再回到伊身里来。” 耶和华听了以利亚个声音；孩子个灵魂就回到伊身里，伊便活转来了。以利亚抱起孩子，从楼上房间里带落来，进到屋里，交拨伊个母亲；以利亚讲：“看哪，侬个儿子活了。” 妇人对以利亚讲：“现在我晓得侬是神人，耶和华勒侬口中个话是真实个。” 列王纪上 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.
个寡妇认出来，以利亚是“一位神人”，因为叫伊个囡儿复活个“耶和华个话”，乃是“真理”个话。以利亚伏勒寡妇个儿子身浪个三步程式，拨个寡妇领会成功以利亚口中个“话”就是“真理”。希伯来词 ‘emeth’ ，勒该段经文里译作“真理”，并表明阿拉法与俄梅戛个创造大能。该词乃由希伯来字母表个第一、第十三搭末一个字母构成，并表明那一位能叫死人复活个权能者。
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.”
忠信个人，佮喺嗰由三年半所表征之试炼时期“空间”里个弗忠信个人一样，领受了“患难之床”个审判。死亡，乃是归于嗰一类人个儿女；伊拉随从了行淫个淫妇，并受教于异教之道理。生命，乃是赐予另一类人；伊拉遵行以利亚个指引，并信从“真理”之道。
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.
寡婦遵照以利亞个命令，去拿些水來俾伊，並俾伊些麪包；伊對先知之言个順服，所表明者，乃推雅推喇黑暗時代中个忠信者。（值得注意个是：當以利亞吩咐寡婦先供養伊，然後再供養伊个兒子並伊自家，其所表徵者，乃以利亞先領受可食之糧。伊先領受信息，然後教會方才領受。）我儕得知，忠信者个行為，到末後比起初更加大。
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.
你要寫畀推雅推喇教會个使者：上帝个囝講話，伊个眼睛像火焰，腳像精銅：我曉得你个行為、仁愛、服事、信心、忍耐，也曉得你个行為；你末後个比起先个還要多。啟示錄 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.”
忠信个信徒勒教皇制度蒙赐悔改个“期限”当中显明了美善个“行为”，但渠拉末后个行为“比起初更多”。及至该“期限”将尽，基督差遣了宗教改革个晨星；伊开创了不再容忍教皇制度个工夫，因为该制度曾教导教会去“行淫，并吃祭偶像之物”。
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.
凡得勝，並守我个作為直到末了个，我要賜伊權柄管轄列國：伊要用鐵杖轄制伊拉；伊拉要像窯匠个瓦器一樣被打得粉碎：正如我對我父所受个一樣。我也要賜伊晨星。有耳朵个，就應當聽聖靈向眾教會所講个話。啟示錄 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.
基督喺賜俾教皇制悔改个「時限」起頭，對忠信者「有幾樁事相責」，因為伊拉容讓耶洗別——「自稱是女先知，教導並引誘我个僕人行淫，並食祭過偶像之物」——如此行。但到咾「時限」个末了，忠信者就勿再容讓教皇制繼續伊个迷惑引誘。
“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.
十四世纪，英格兰兴起了“宗教改革个晨星”。约翰·威克里夫乃改革个先驱，弗独为着英格兰，也是为着全体基督教世界。蒙许可由伊发出个对罗马个重大抗议，终究弗会再被压息。者抗议开启了一场斗争，而者场斗争终必导致个人、教会并列国个解放。——《善恶之争》，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.
上帝个仆人所吃个食物，乃是伊拉所领受个教义，抑或信息。淫乱，就是教会借用国家个权柄，去推行并强制实行伊偶像崇拜个教义。喺赐拨耶洗别悔改个“时机”里，教会逃到旷野里去，求保护。
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.
妇人逃到旷野里去；在该搭里，上帝为伊预备了一处所在，叫人家在该搭养活伊一千二百六十日……又有大鹰两个翅膀赐拨妇人，叫伊得能飞到旷野，飞到伊个所在；在该搭，伊避开蛇个面，得着养活一载、两载、并半载。蛇从口里吐出水来，像洪水一样追赶妇人，要叫伊给洪水冲去。地却帮助妇人；地开了口，吞下龙从口里吐出来个洪水。启示录 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.
耶洗別同亞哈逼迫个辰光裡，俄巴底亞所表明个，正是教皇統治時期曠野所供給个保護。
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.
亞哈召來俄巴底亞，就是管理伊家務个。（俄巴底亞大大敬畏耶和華：因為耶洗別剪除耶和華先知个辰光，俄巴底亞帶了一百個先知，五十個五十個藏勒山洞裡，拿餅搭水供養伊拉。）列王紀上 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.
俄巴底亚将众先知每五十人藏勒山洞里个工作，乃是上帝所预备个旷野里向忠信之人供养个所在之象征；伊拉等拒绝吃教皇制度个道理，也拒绝接受由伊同欧洲列王行淫所表明个弗圣洁关系。以利亚奉命往撒勒法个寡妇那里去，得着食物，并躲避耶洗别同亚哈个那段辰光，也就是教会逃入旷野个那段辰光；上帝为伊拉所预备个所在，就借着俄巴底亚个工作表现出来。
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.
以利亞隱藏勒撒勒法个所在，希伯來文叫「Zarephath」，意思是煉淨。耶洗別悔改个期限一到，以利亞就去見俄巴底亞，並叫亞哈召集全以色列到迦密山去。
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.
俄巴底在路浪个辰光，瞧哪，以利亚碰着伊；伊认得伊，就扑倒勒地，讲：“侬可是我主以利亚？” 伊答应伊讲：“我是；去，告诉侬个主，瞧哪，以利亚在此地。” 列王纪上 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.
以利亞同撒勒法个寡婦同住个辰光，象徵黑暗時代。勒以利亞同寡婦个敘事裡，伊當時正㧻兩根柴，因為伊快要死了。寡婦勒預言當中象徵教會，伊所代表个，就係曠野中快要死去个教會。
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.
你要写拨撒狄教会个使者： 有上帝七灵搭七星个那一位，介能讲：我晓得侬个行为，侬有个名声，像是活个，其实是死个。要儆醒，兼且坚固所剩下来、快要死脱个；因为我呒没看见侬个行为拨我个上帝面前算得完全。启示录 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
伊彼辰光正“拾两根柴”，预备等死，伊利亚就来打断了伊。
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.
耶和华个话临到伊，讲：「起身，去撒勒法，就是属西顿个所在，住勒该搭；看哪，我已经吩咐该搭有一个寡妇供养侬。」伊就起身，去撒勒法。伊来到城门个辰光，看哪，该个寡妇正勒该搭拾柴；伊就喊伊，讲：「求侬用器皿拿点水来拨我吃。」伊去拿个辰光，伊又喊伊，讲：「也求侬手里拿一小块饼来拨我。」伊讲：「我指着永活个耶和华——侬个上帝起誓，我并呒没饼，只有缸里一把面，瓶里一点油；看哪，我正拾两根柴，要进去为我搭我儿子预备，好叫我拉吃了，就死。」列王纪上 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.
撒勒法个寡妇勒收拢“两根柴”。个寡妇表明耶洗别辰光个忠信者。伊个儿子表明推雅推喇历史当中仔，带着会勒头一回复活里向得着复起应许而死去个人。
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.
我又看见宝座，也有人坐勒上头；审判个权柄赐拨伊拉。我又看见仔些为耶稣个见证并为上帝个道受斩首之人个灵魂，也看见仔些呒没敬拜兽搭伊个像，也呒没受伊个印记勒额角浪向手浪个人；伊拉都复活，搭基督一淘作王一千年。其余个死人，直到一千年满足，还呒没复活。这就是头一回个复活。凡勒头一回复活里有分个人，有福了，也系圣洁个；第二次个死勒伊拉身浪呒没权势，伊拉倒要作上帝搭基督个祭司，并要搭伊一淘作王一千年。启示录 20:4–6。
The widow also represents the few in Sardis, that were worthy and given white garments.
寡婦也表明撒狄內少數配稱、得賜白衣个人。
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.
第撒狄城裡，儂還有幾箇名號，伊拉个衣裳並無玷污；伊拉要著白衣同我同行，因為伊拉是配得个。得勝个，也要恁般著白衣；我決不會對生命冊上塗抹伊个名，反要在我父面前，並在伊个眾天使面前，承認伊个名。《啟示錄》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.
第四个教会推雅推喇里向忠信殉死个宁，预表于寡妇之子者，于第五印中受赐白衣。
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.
伊開第五印個辰光，我看見祭壇下底，乃是為着 神個道並為着伊拉所持守個見證而被殺之人個靈魂。伊拉大聲喊叫講：「聖潔而真實個主啊，祢弗審判、弗替我拉向住在地上個人追討我拉個血，要到幾時呢？」就有白袍賜給伊拉每一個人；又有話對伊拉講，叫伊拉還要安息一歇辰光，等到伊拉個同作僕人個並伊拉個弟兄，就是將來也要像伊拉一樣被殺個，數目滿足。啟示錄 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.
黑暗时代个些殉道者蒙赐白袍，并且受吩咐安息勒伊拉个坟墓里，直等到另一个教皇制度所害个殉道者群体也要照伊拉所经历个样子被杀。伊拉曾勒三年半个期间里向教皇制度所谋害，并且曾蒙应许，教皇制度终必受审判；不过勿是立时，乃是要等到第二批教皇制度所害个殉道者，勒即将临到个星期日法令危机当中，也遭谋害辰光。怀姐妹将殉道者请求上帝审判教皇制度个呼声，同《启示录》里两段经文联系起来。
“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.
“第五个印揭开个辰光，启示者约翰喺异象里向祭坛底下看见一班为着上帝个道同耶稣基督个见证而被杀个人。此后，就来到《启示录》第十八章所描写个景象；到其辰光，凡忠信真实个人，受召从巴比伦里出来。[《启示录》18:1–5，引文。]”《文稿发行》，第20卷，第14页。
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.
《啟示錄》第十八章一至五節，表明第一節搭第四節个兩個聲音。第二個聲音，卽是呼召人離開巴比倫；伊標誌住主日法逼迫个起頭，彼時第三位天使个大能運動，呼召上帝另外个羊群離開巴比倫。伊也將第五印个經文，安放勒第七印个開頭。
“[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.
“〔啟示錄 6:9–11 引文〕。此地向約翰所顯現个諸般景象，並非當時現實中實有个事，乃係將來某一時期所要有个事。”
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
「启示录 8:1–4 引文。」《文稿汇编》卷 20，第 197 页。
In Revelation chapter eight, verses one through four, the seventh seal is opened.
《启示录》第八章一至四节里，第七印揭开了。
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.
伊開啟第七個印个辰光，天上寂靜，約有半點鐘之久。我看見那立勒上帝面前个七位天使；有七枝號筒賜畀伊拉。又有一位天使來，立勒祭壇邊，手裏拿著一隻金香爐；有許多香賜畀伊，叫伊同眾聖徒个祈禱，一道獻勒寶座前个金壇上。那香个煙，同眾聖徒个祈禱，對天使手裏升到上帝面前。啟示錄 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.
黑暗时代殉道圣徒个祈祷，于第五印里向上帝请求，叫伊审判该个同地上列王行淫个淫妇；及至第七印启开辰光，祷告便“升到上帝面前”。默示将第七印个启开，同《启示录》第十八章个第二个声音相契合；因为正是在第二个声音里，上帝想起伊个罪孽，随后便加倍施行审判。一回是为着黑暗时代个殉道者，一回是为着主日法危机里个流血屠戮。
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.
我又听见另有一個聲音對天上出來，講：「我个百姓啊，儂要對伊裡向出來，免得有分伊个罪過，也免得受著伊个災殃。因為伊个罪惡滔到天浪去了，上帝也記念伊个不義。伊怎樣報應人，也要照樣報應伊；照伊所行个，加倍還報伊；伊用啥個杯斟畀人，也用同樣个杯加倍斟畀伊。」啟示錄 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.
撒狄內向少數弗曾污穢伊拉衣裳个，表明自推雅推喇个歷史裡出來个那班人；該段歷史到1798年告終。伊拉由撒勒法个寡婦所預表；該寡婦本是到1844年要赴婚筵个。
“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.
「基督作為㑚伲个大祭司，進入至聖所，為着潔淨聖所而來，正如《但以理書》8:14所顯明个；人子來到亙古常在者面前，正如《但以理書》7:13所表明个；以及主來到伊个殿中，正如《瑪拉基書》所預言个——此幾樣攏是同一件事个描述；而此事也就是基督在《馬太福音》25章十個童女个比喻當中所講个，新郎來赴婚筵所表徵个。」《善惡之爭》，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”.
个寡妇临死之前正预备伊末顿晚餐个辰光，以利亚命令伊先服事伊。伊表明推雅推喇里向忠信个少数，转入撒狄里向忠信个少数；伊拉正聚拢“两根柴”，为着“火”。
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.
「兩根杖」係表古以色列兩家；伊拉曾受異教踐踏，後又受教皇制踐踏；然則於一七九八年至一八四四年个歷史之中，卻要被招聚起來，並聯合成為「一根杖」。
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.
耶和华个话又临到我，说：“人子啊，侬拿一根杖来，写勒其上：归犹大并伊个同伴以色列子民；再拿一根杖，写勒其上：归约瑟，就是以法莲个杖，并伊个同伴以色列全家。侬要将此两根杖彼此连合成为一根，佢拉就要勒侬手中成为一根。侬本国个子民若对侬讲：‘此些物事是啥个意思，侬弗肯指示阿拉么？’侬就对伊拉讲：‘主耶和华恁般讲：看哪，我要将约瑟个杖，就是勒以法莲手中个，并同伊一道个以色列各支派，一并取来，放勒伊上头，就是放勒犹大个杖上，使伊拉成为一根杖；伊拉就要勒我手中成为一根。’侬所写个杖，要勒伊拉眼前拿勒侬手中。侬要对伊拉讲：‘主耶和华恁般讲：看哪，我要从列邦中，将以色列子民从伊拉所到个所在取出来，从四围招聚伊拉，领伊拉归到自家个土地。我要勒以色列山上个地里，使伊拉成为一国；只有一王作伊拉众人个王；伊拉弗再成为两国，也弗再分为两个国度。伊拉也弗再因伊拉个偶像、可憎个物，并一切过犯污秽自家；我却要从伊拉一切犯罪个住处拯救伊拉，并且洁净伊拉；恁般，伊拉要作我个子民，我要作伊拉个上帝。我的仆人大卫必作伊拉个王；伊拉众人必归一个牧人；伊拉也必遵行我个典章，谨守我个律例，并且遵而行之。伊拉必住勒我赐给我仆人雅各个地上，就是侬拉列祖所住个地方；伊拉同伊拉个子孙，并子孙个子孙，都要永远住勒其间；我的仆人大卫必永远作伊拉个君王。并且我要同伊拉立平安个约；此要作同伊拉永远个约。我也要安置伊拉，使伊拉增多，又要将我个圣所设勒伊拉中间，直到永远。我的帐幕也要勒伊拉中间；我要作伊拉个上帝，伊拉要作我个子民。当我个圣所永远设勒伊拉中间个辰光，列邦就晓得我耶和华是使以色列成圣个。’”以西结书 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.
當以利亞離開撒勒法，去召亞哈同全以色列上迦密山辰光，那個逃進曠野个寡婦教會，正在拾兩根柴，為著火——就是會在一八四四年十月二十二日婚禮以前，先行潔淨寡婦个火。這拾聚兩根柴，就是米勒派運動个聚集；這個聚集，是在《以賽亞書》第七章所指明个最後六十五年期間完成个。北國自公元前七二三年到一七九八年，受了摩西个咒詛；南國自公元前六七七年直到一八四四年，也受了同樣个咒詛。到了一八四四年，這兩個字面國度个屬靈後裔，被聚集成為一根杖，或者一個國度。
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
假使再呒没别样，至少以西结明白将迭两根杖界定作两个国，后来成为一个国。
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.
因為叙利亞个頭是大馬色，大馬色个頭是利汛；到六十五年之內，以法蓮必要受打碎，弗再成為一個民。以法蓮个頭是撒馬利亞，撒馬利亞个頭是利瑪利个兒子。若是儂弗信，儂總歸立弗牢。以賽亞書 7:8, 9.
If we will not believe the prophecy of sixty-five years, we will not be established.
倘使伲勿肯信六十五年个预言，伲就弗得坚立。
We will continue to present Elijah’s symbolism in the next article.
阿拉將會勒下一篇文章裡繼續陳述以利亞个表號意義。