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.
我哋仍然係將以利亞視為一個先知性嘅象徵嚟論述。以利亞向亞哈宣告，三年之內，若非照住佢嘅話，必不降雨。
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.
基列的寄居者提斯比人以利亞對亞哈說：「我指着我所侍立嘅永生耶和華——以色列的神起誓：呢幾年必冇露水，亦冇雨，惟有照着我所講嘅話。」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.
基督喺《路加福音》入面話畀我哋知，嗰三年其實係三年半。
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.
祂又說：「我實在告訴你們，沒有先知在自己本鄉被人接納的。但我據實告訴你們：當以利亞的日子，天閉塞了三年零六個月，遍地有大饑荒，那時以色列中有許多寡婦；然而以利亞並沒有奉差往她們一個那裏去，只奉差往西頓的撒勒法，一個寡婦那裏去。」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.
呢段三年半嘅時期發生喺阿哈同耶洗別在位嘅時候，因此指明咗由538年直到1798年呢三年半嘅預言性年份；喺呢段期間，教皇制度——喺推雅推喇教會中以耶洗別為象徵——於黑暗時代掌權。
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.
然而，我有幾件事要責備你，因為你容讓那婦人耶洗別，就是那自稱為女先知的，去教導並引誘我的僕人行淫亂，又吃祭過偶像之物。我曾給她悔改她淫行的機會，她卻不肯悔改。看哪，我要把她扔在床上；那些與她行姦淫的人，若不悔改離開他們所行的，我也要把他們扔在大患難中。我又要用死擊殺她的兒女；眾教會就知道，我是那察看肺腑心腸的，並且我要照你們各人的行為報應你們。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.
耶洗別所得嘅「悔改空間」，喺以利亞嘅日子係三年半；而喺教皇逼迫嘅黑暗時代，由538年至1798年，則係三個半預言年。耶洗別，以及嗰啲與佢行淫嘅歐洲諸王，所受嘅刑罰，乃係被扔喺患難嘅床上，並且佢兒女遭受死亡。喺黑暗時代期間，亦都有忠心嘅靈魂，同樣被扔喺患難嘅床上，但佢哋必得存活。當人被扔喺患難嘅床上之時，忠信者得生、不忠者致死，其結果乃係根據佢哋嘅「行為」。忠心之人所受患難嘅床，產生忍耐同生命。佢哋患難嘅床，將會喺三年半將近結束之時止息；就喺以利亞離開撒勒法，去命令亞哈召聚全以色列到迦密山之前。
“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.
「教會所受嘅迫害，並冇喺一千二百六十年嘅整個時期之中持續不斷。上帝憐憫祂嘅子民，將佢哋如火般試煉嘅日子縮短。救主預告將要臨到教會嘅『大災難』時，曾說：『若不減少那日子，凡有血氣的總沒有一個得救的；只是為選民，那日子必減少了。』馬太福音 24:22。藉着宗教改革嘅影響，呢場迫害喺一七九八年之前便告終止。」《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.
對於教皇制度而言，「患難之床」的審判要「用死亡殺死她的兒女」；但「患難之床」的審判，卻為那些以其行為顯明自己忠誠的人包含了生命的應許，正如撒勒法寡婦的兒子之死所表明的一樣。
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.
這事以後，那婦人，就是那家的主母，她的兒子病了；病勢甚重，甚至連氣息也沒有了。她就對以利亞說：「神人哪，我與你何干？你竟到我這裏來，使我的罪被記起，並要殺我的兒子嗎？」以利亞對她說：「把你的兒子交給我。」以利亞就從她懷中把孩子接過來，抱到他所住的樓上房間，放在自己的床上，呼求耶和華說：「耶和華我的神啊，我寄居在這寡婦家裏，你竟也降禍與她，使她的兒子死了嗎？」他就伏在孩子身上三次，呼求耶和華說：「耶和華我的神啊，求你使這孩子的靈魂仍回到他裏面。」耶和華垂聽了以利亞的聲音，孩子的靈魂就仍回到他裏面，他便活了。以利亞將孩子從樓上的房間抱下來，進到屋裏，交給他母親；以利亞說：「你看，你的兒子活了。」那婦人對以利亞說：「現在我知道你是神人，並且耶和華藉你口所說的話是真實的。」列王紀上 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.
個寡婦認出以利亞係「神人」，因為那使佢個孩子復活嘅「耶和華嘅話」，乃係「真實」嘅話。以利亞伏喺寡婦個兒子身上、分三次伸展自己嘅呢個過程，喺寡婦看來，就係以利亞口中嘅「話」係「真實」。希伯來文 ‘emeth’ 喺呢段經文中被譯作「真實」，並且代表阿拉法同俄梅戛嘅創造大能。呢個希伯來字由希伯來字母表中第一、第十三同最後一個字母構成，並且代表嗰位能使死人復活嘅大能者。
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.”
忠信嘅人，正如嗰啲喺由三年半所表徵、寬容時期嘅「空間」之內不忠信嘅人一樣，都領受咗「患難之床」嘅審判。死亡係嗰一類跟隨行淫嘅淫婦、又領受並教導異教道理之兒女嘅結局。生命則賜畀另一類人，就係嗰啲跟隨以利亞嘅指引，並且相信「真理」之道嘅人。
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.
個寡婦遵從以利亞嘅吩咐，去為佢取水，又畀佢一啲餅；而佢對先知話語嘅順服，正係預表推雅推喇黑暗時代中嘅忠信者。（值得注意嘅係，當以利亞吩咐寡婦先餵養佢，然後先餵養佢個仔同埋佢自己，所表明嘅，乃係以利亞首先領受可吃嘅食物。佢首先領受信息，然後先到教會。）我哋被告知，忠信者嘅行為，喺末後比起初更大。
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.
你要寫信畀推雅推喇教會嘅使者，話：上帝嘅兒子——佢眼目如火焰，腳好似光明嘅銅——咁樣講：我知道你嘅行為、愛心、服事、信心、忍耐，又知道你嘅行為；並且你末後所行嘅比起先前更多。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.”
喺教皇制度獲賜悔改之「時期」之中，忠信嘅人顯出美善嘅「行為」；但到末後，佢哋嘅行為乃是「比起初更多」。當呢段「時期」將近完結之際，基督差遣宗教改革嘅晨星，開始展開唔再容忍嗰教導教會去「行淫，並吃祭過偶像之物」嘅教皇制度之工。
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.
得勝，又持守我嘅工作直到末了嘅，我要賜佢權柄管轄列國；佢必用鐵杖轄管佢哋，好似窰匠嘅瓦器打得粉碎一樣，正如我從我父領受嘅權柄一樣。我要將晨星賜畀佢。有耳可聽嘅，就應當聽聖靈向眾教會所講嘅話。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.
喺賜畀教皇制悔改嘅「時期」開始之時，基督對忠信嘅人「有幾件事要責備」，因為佢哋容讓耶洗別「自稱係女先知，教導並引誘我嘅僕人行淫，又食祭偶像之物。」但到咗呢段「時期」嘅末了，忠信嘅人就唔再容讓教皇制繼續施行佢嘅引誘。
“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.
「十四世紀，英格蘭興起了『宗教改革的晨星』。約翰．威克里夫乃是改革的先驅；他所宣告的，不單是為着英格蘭，乃是為着整個基督教世界。上天准許他發出的那偉大的反抗羅馬之聲，決不會被壓止。那一項抗議開啟了這場鬥爭，而其結果，乃是個人、教會與列國的解放。」《善惡之爭》，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.
神僕所吃的食物，就是他們所領受的教義或信息。淫亂乃是教會運用國家權力，去成就對她那拜偶像之教義的強制推行。在耶洗別獲賜悔改的那段「時期」之中，教會逃到曠野，為要得着保護。
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.
那婦人就逃到曠野，在那裏有神給她預備的地方，使人可以在那裏供養她一千二百六十日……於是有大鷹的兩個翅膀賜給那婦人，叫她能飛到曠野，到她自己的地方，在那裏得蒙養活一載、二載、半載，躲避那蛇的面。蛇便從口中吐出水來，如河一般，在婦人後頭，為要叫她被河水沖去。地卻幫助婦人，開口吞了那龍從口中吐出來的河。啟示錄 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.
喺耶洗別同亞哈施行迫害嘅時期，俄巴底亞象徵住喺教皇統治時期，曠野所提供嘅保護。
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.
亞哈召了俄巴底亞來；他是管理王宮的。（俄巴底亞甚是敬畏耶和華：耶洗別剪除耶和華眾先知的時候，俄巴底亞將一百個先知藏了，每五十人藏在一個洞裏，又拿餅和水供養他們。）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.
俄巴底亞將先知每五十人藏喺洞裏嘅工作，乃係象徵嗰由上帝所預備、喺曠野中嘅地方，為要供養嗰啲忠信之人；佢哋拒絕食用教皇體制嘅教義，亦拒絕接受由佢同歐洲列王行淫所表徵嘅嗰種不聖潔關係。以利亞曾被指示往撒勒法的寡婦嗰度得着食物，並躲避耶洗別同亞哈嘅日子，正係教會逃到曠野去嘅嗰段時期；而上帝為佢哋所預備嘅地方，則由俄巴底亞嘅工作所表徵。
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.
以利亞喺撒勒法嘅藏身之處，希伯來文稱為「Zarephath」，意思係潔淨。當畀耶洗別悔改嘅期限完結之後，以利亞就去見俄巴底亞，並召亞哈去叫全以色列到迦密山。
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.
俄巴底正在路上，看哪，以利亞遇見他；他就認出他來，俯伏在地，說：「你是我主以利亞嗎？」他回答說：「我是；你去告訴你主人：看哪，以利亞在這裏。」列王紀上 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.
以利亞與撒勒法寡婦同住嘅時期，象徵黑暗時代。喺以利亞同寡婦嘅敘事之中，佢當時正拾取兩根柴，因為佢將要死去。喺預言之中，寡婦象徵教會；而佢所代表嘅，乃係喺曠野之中將近死亡嘅教會。
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.
你要寫信畀撒狄教會嘅使者，說：那有 神的七靈同七星的，這樣說：我知道你的行為，知道你有個名，說你是活的，其實是死的。你要儆醒，堅固那剩下將要衰微的；因我見你的行為，在我 神面前，冇有一樣係完全的。啟示錄 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
當以利亞打斷她嘅時候，佢正「執兩條柴」，並且為自己嘅死作準備。
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.
耶和華的話臨到佢，話：「你起來，往撒勒法去；嗰度屬西頓，你要住喺嗰度。睇吓，我已經吩咐咗嗰度一個寡婦供養你。」於是佢就起來，往撒勒法去。佢到咗城門嘅時候，睇吓，嗰個寡婦正在嗰度執柴；佢就呼叫佢，話：「請你用器皿攞少少水畀我飲。」佢去攞嘅時候，佢又呼叫佢，話：「請你手裡拎一啖餅畀我。」佢話：「指住永生嘅耶和華你嘅神起誓，我冇餅，罈裡只有一把麵，瓶裡只有少少油。睇吓，我而家執兩根柴，好返去為我同我個仔預備，等我哋食完，就死啦。」列王紀上 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.
撒勒法的寡婦正在拾取「兩根柴」。這寡婦象徵耶洗別時代中的忠信之人。她的兒子象徵推雅推喇歷史期間那些死去、卻得着在第一次復活中復起之應許的人。
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.
我又看見有寶座，也有坐在上面的；並有審判的權柄賜給他們。我又看見那些因為給耶穌作見證，並為神之道而被斬者的靈魂，又看見那些沒有拜過獸與獸像，也沒有在額上或手上受過牠印記的人；他們都活了過來，與基督一同作王一千年。其餘的死人還沒有再活過來，直至那一千年完了。這就是頭一次的復活。在頭一次復活有分的人有福了，也是聖潔的；第二次的死在他們身上沒有權柄，反要作神和基督的祭司，並要與祂一同作王一千年。啟示錄 20:4–6
The widow also represents the few in Sardis, that were worthy and given white garments.
呢個寡婦亦都預表撒狄中嗰幾個配得嘅人，佢哋獲賜白衣。
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.
然而你喺撒狄仲有幾個名號，係未曾污穢自己衣服嘅；佢哋要身穿白衣與我同行，因為佢哋係配得過嘅。凡得勝嘅，必這樣身穿白衣；我也必不從生命冊上塗抹佢嘅名，且要喺我父面前，並喺佢眾使者面前，承認佢嘅名。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.
推雅推喇第四個教會中那些忠心至死的人，由寡婦的兒子所預表，在第五印中得了白衣。
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.
當祂揭開第五印嘅時候，我看見祭壇底下，有為神之道，並為自己所持守嘅見證而被殺之人嘅靈魂；佢哋大聲呼喊，話：「聖潔真實嘅主啊，你唔審判住喺地上之人，為我哋嘅血伸冤，要到幾時呢？」於是有白袍賜畀佢哋各人；又有話對佢哋說，叫佢哋還要安息片時，等到佢哋同作僕人嘅，和佢哋嘅弟兄，就是那將要像佢哋一樣被殺嘅人，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.
黑暗時代嘅殉道者獲賜白袍，並被吩咐喺佢哋嘅墳墓中安息，直至另一班受教皇制度迫害而殉道嘅人，要照住佢哋所遭受嘅方式被殺。佢哋喺三年半嘅期間之內被教皇制度殺害，並且得着應許：教皇制度終必受審判；但要等到第二班受教皇制度迫害而殉道嘅人，在即將來臨嘅星期日法危機期間被殺之後，先至成就。懷愛倫姊妹將殉道者要求對教皇制度施行審判呢一點，同《啟示錄》中兩段經文聯繫起來。
“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.
「當第五印揭開之時，啟示者約翰在異象中看見祭壇底下，有一群人是為上帝的道和耶穌基督的見證而被殺的。此後，便出現《啟示錄》第十八章所描述的景象，那些忠信真誠的人被呼召從巴比倫出來。[引用《啟示錄》18:1–5。]」《Manuscript Releases》，第20卷，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.
《啟示錄》第十八章一至五節代表第一節同第四節嗰兩把聲音。第二把聲音係呼召人從巴比倫出來；呢個標誌住星期日法迫害嘅開始，當第三位天使大能嘅運動呼召上帝其餘嘅羊群從巴比倫出來嘅時候。佢亦都將第五印嗰段經文安置喺第七印嘅開頭。
“[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 引述〕」這裡有景象顯示畀約翰睇，但嗰啲並唔係當時現實中所發生嘅事，而係將來某一段時期之內將要出現嘅事。
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
「啟示錄 8:1–4 引述。」《文稿發表》，第 20 卷，197。
In Revelation chapter eight, verses one through four, the seventh seal is opened.
喺《啟示錄》第八章一至四節，第七印被揭開。
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.
及至祂揭開第七印嘅時候，天上寂靜，約有半個鐘頭。我看見那站在神面前嘅七位天使；有七枝號筒賜給佢哋。又有另一位天使來，站在祭壇旁邊，攞住金香爐；有許多香賜給佢，叫佢同眾聖徒嘅祈禱一同獻在寶座前嘅金壇上。那香嘅煙，同眾聖徒嘅祈禱，從天使手中升到神面前。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.
黑暗時代殉道者嘅祈禱——即係喺第五印之中，懇求上帝審判嗰與地上眾王行淫嘅淫婦——當第七印揭開之時，就「升到上帝面前」。默示將第七印嘅揭開，同《啟示錄》第十八章嘅第二把聲音對齊；因為正正喺第二把聲音之時，上帝記念佢嘅罪孽，跟住就將佢嘅刑罰加倍。一次係為黑暗時代嘅殉道者；一次係為主日法危機中嗰場血洗。
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.
我又聽見有另一把聲音從天上來，說：「我嘅子民哪，你們要從她中間出來，免得有分於她的罪，也免得受她所受的災殃。因她的罪惡滔天；神已經想起她的不義。她怎樣待人，也要怎樣報應她；按她所行的，加倍報應她；用她所斟的杯，加倍斟給她。」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.
撒狄中那幾個未曾污穢自己衣裳的人，乃代表那些從推雅推喇、並於1798年告終之歷史中出來的人。他們乃由撒勒法的寡婦所預表；這寡婦乃是要在1844年前往婚筵的。
“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.
「基督以我哋的大祭司嘅身分進入至聖所，為要潔淨聖所，正如但以理書 8:14 所顯明；人子來到亙古常在者面前，正如但以理書 7:13 所呈現；以及主來到祂的殿，正如瑪拉基所預言——呢啲都係對同一件事嘅描述；而呢件事亦由新郎來赴婚筵所表明，正如基督喺馬太福音 25 童女十個嘅比喻中所描述。」《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”.
那寡婦正預備她臨死前最後的一餐之時，以利亞卻吩咐她先服事他。她表徵推雅推喇中那忠心的少數人，正過渡成為撒狄中那忠心的少數人，為着「火」而聚集「兩根柴」。
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.
「兩根木杖」乃代表古代以色列兩家；她們曾被異教踐踏，繼而又被教皇制踐踏，然而在1798年至1844年的歷史中，卻要被招聚起來，聯合成為「一根木杖」。
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.
耶和華的話又臨到我，說：「人子啊，你要取一根木杖，在其上寫：『為猶大，和他的同伴以色列子民。』又要另取一根木杖，在其上寫：『為約瑟，就是以法蓮的杖，和他的同伴以色列全家。』你要把這兩根彼此連合為一根，使它們在你手中成為一根。你本國的子民若對你說：『你不指示我們這些是甚麼意思嗎？』你就要對他們說：『主耶和華如此說：看哪，我要將約瑟的杖，就是在以法蓮手中的那根，以及與他為伴的以色列各支派，都取來，與猶大的杖一同聯合，成為一根，使它們在我手中成為一根。』你所寫字的那兩根杖，要在他們眼前拿在你手中。你要對他們說：『主耶和華如此說：看哪，我要把以色列人從他們所到的列國中取出來，從四圍招聚他們，領他們歸回本地；我要使他們在那地、在以色列山上成為一國；必有一王作他們眾人的王；他們不再成為二國，決不再分為二國；也不再因他們的偶像、可憎之物，和一切罪過玷污自己；我卻要救他們脫離一切他們犯罪的住處，並要潔淨他們；這樣，他們要作我的子民，我要作他們的神。我的僕人大衛必作他們的王；眾民必歸一個牧人；他們也必遵行我的典章，謹守我的律例，並且遵行。』他們必住在我賜給我僕人雅各之地，就是你們列祖所居住之地；他們和他們的子孫，直到子子孫孫，都必永遠住在那裏；我的僕人大衛必永遠作他們的王子。並且我要與他們立平安的約，作為與他們所立永遠的約；我必安置他們，使他們繁多，又在他們中間設立我的聖所，直到永遠。我的帳幕也必在他們中間；我要作他們的神，他們要作我的子民。當我的聖所在他們中間直到永遠，列國就必知道我耶和華是使以色列成聖的。」以西結書 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到迦密山嘅時候，嗰個逃入曠野嘅寡婦教會，正收集兩根柴，為咗嗰團火；呢團火喺1844年10月22日婚禮之前，預先潔淨呢位寡婦。呢兩根柴嘅收集，就係米勒派運動嘅聚集；呢個聚集係喺以賽亞書第七章所指明嘅最後六十五年期間完成。北國自公元前723年直到1798年，承受咗摩西嘅咒詛；南國亦自公元前677年直到1844年，承受同樣嘅咒詛。到咗1844年，呢兩個字面國家嘅屬靈後裔，被聚集成為一根柴，或者一個國家。
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
至少，以西結已經將那兩根杖界定為兩個國，並且成為一國。
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.
因為敘利亞的首都係大馬士革，大馬士革的首領係利汛；到六十五年之內，以法蓮必然破壞，不再成為一個民族。以法蓮的首都係撒瑪利亞，撒瑪利亞的首領係利瑪利的兒子。你們若不信，定必不得立穩。以賽亞書 7:8, 9.
If we will not believe the prophecy of sixty-five years, we will not be established.
若我哋唔相信六十五年嘅預言，我哋就必不得堅立。
We will continue to present Elijah’s symbolism in the next article.
我哋會喺下一篇文章繼續闡述以利亞所象徵嘅意義。