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.
我们仍在把以利亚视为先知性的象征来讨论。以利亚向亚哈宣告，这三年，除非凭他的话，天都不会下雨。
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.
基列的提斯比人以利亚对亚哈说：我指着我所站在他面前的以色列的神—永生的耶和华起誓：这几年，除非照我的话，必不降露，也不下雨。列王纪上 17:1。
Christ informs us in the book of Luke, that the three years was actually three and a half years.
基督在《路加福音》中告诉我们，那三年其实是三年半。
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.
他又说：“我实在告诉你们：没有先知在自己家乡被人悦纳的。但我诚实地告诉你们：当以利亚的时候，天闭塞了三年零六个月，遍地有大饥荒，那时以色列中有许多寡妇；但以利亚并没有奉差遣到她们一个人那里去，只奉差遣到西顿的撒勒法城，去见一个寡妇。”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.
这三年半发生在亚哈和耶洗别的时代，因此将公元538年至1798年确定为三年半的预言年期；那时，在推雅推喇教会中被象征为耶洗别的教皇权在黑暗时代统治。
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，我有几件事要责备你：因为你容让那自称为女先知的妇人耶洗别，教导并引诱我的仆人行淫，且吃祭偶像之物。我曾给她悔改她淫行的机会，她却不肯悔改。看哪，我必使她卧在床上；那些与她行奸淫的人，若不悔改他们所行的，我也必叫他们陷入大患难。我也必用死亡杀死她的儿女，叫众教会都知道我是那察看人肺腑心肠的；并且我要照你们各人的行为报应你们。启示录 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.
耶洗别“悔改的机会”在以利亚的日子里是三年半，在教皇迫害的黑暗时代则是从538年至1798年的三年半的预言时期。耶洗别以及那些与她行淫的欧洲诸王所受的惩罚，是被扔在患难的床上，并且她的儿女要死。黑暗时代中也有忠心的人，同样被扔在患难的床上，但他们将存活。当被扔在患难的床上时，无论忠心者得生，还是不忠者致死，其结果都取决于他们的“行为”。忠心之人的患难之床生出忍耐与生命。他们的患难之床将在这三年半接近尾声时止息，就在以利亚离开撒勒法，吩咐亚哈召集全以色列上迦密山之前。
“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.
教会的迫害并未贯穿整整一千二百六十年的时期。神出于怜悯祂的子民，缩短了他们烈火试炼的时间。在预言将临到教会的“ 大灾难 ”时，救主说：“若不减少那些日子，凡有血气的总没有一个得救的；但因选民的缘故，那些日子必减少。”（马太福音24:22）借着宗教改革的影响，这场迫害在1798年之前就结束了。——《大争战》，第266、267页。
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.
临到教皇制的“患难之床”的审判将“用死亡杀死她的儿女”，但这“患难之床”的审判对那些其行为显明其忠信的人却包含生命的应许，正如在撒勒法寡妇之子的死亡中所表明的。
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.
这些事以后，那妇人，就是这家的女主人，她的儿子患病；他的病势甚重，甚至他身上再没有气息。她对以利亚说：“神人哪，我与你何干？你到我这里来，是要使我的罪被记念，叫我的儿子死吗？”他说：“把你儿子给我。”他把孩子从她怀里接过来，抱到他所住的楼上屋里，放在自己的床上。他向耶和华呼求说：“耶和华我的神啊，我寄居在这寡妇家里，你竟降祸于她，杀死她的儿子吗？”他便伏在孩子身上三次，向耶和华呼求说：“耶和华我的神啊，求你使这孩子的灵魂回到他里面。”耶和华垂听了以利亚的声音；孩子的灵魂就回到他里面，他便活了。以利亚抱起孩子，从楼上下来进到屋里，把他交给他母亲；以利亚说：“看哪，你的儿子活了。”那妇人对以利亚说：“如今我知道你是神人，耶和华在你口中的话都是真实的。”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.
寡妇认出以利亚是“神的人”，因为使她孩子复活的“主的话语”就是“真理”这个词。以利亚伏在这位寡妇儿子身上的三步过程，被寡妇理解为：以利亚口中的“话语”就是“真理”。希伯来词 'emeth' 在该段经文中被译为“真理”，并代表阿尔法和俄梅伽的创造之力。它是由希伯来字母表的第一个、第十三个和最后一个字母构成的希伯来词，代表那位能使死人复活的权能。
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.”
在由三年半所代表的考验期的“空间”里，忠信者与不忠者同样都受到了“患难之床”的审判。跟随那位行淫并传授异教教义的淫妇的那一类人的子女，结局是死亡。生命则赐给了另一类遵从以利亚的指示并相信“真理”之道的人。
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.
寡妇遵照以利亚的吩咐，给他取些水，又给他一些饼；她对先知话语的顺服，象征推雅推喇黑暗时期的忠信者。（值得注意的是，当以利亚吩咐寡妇先供养他，然后再喂她的儿子和她自己时，所表明的是以利亚首先领受要吃的食物；他先领受这信息，其后才是教会。）我们得知，忠信者末后所行的比起初更多。
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.
你要写信给推雅推喇教会的使者：那眼目如同火焰、双脚像精炼之铜的神的儿子如此说：我知道你的行为、爱心、服事、信心和忍耐，也知道你的行为；你后来的行为比先前更多。启示录 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.”
在教皇制度被赐予悔改的“宽限期”期间，忠信者显出了良善的“行为”，但他们末后的行为“比起初更多”。当这“宽限期”将近结束时，基督差遣了宗教改革的晨星，他开始了不再容忍那教导教会“行淫，并吃祭偶像之物”的教皇制度的工作。
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.
那得胜的，又遵守我的命令直到最后的，我要赐给他治理万国的权柄；他必用铁杖辖管他们，他们必像陶匠的器皿被打得粉碎；正如我从我父所领受的一样。我也要把晨星赐给他。有耳的，就应当听圣灵向众教会所说的话。启示录 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.
在赐给教皇制度悔改的“期限”之初，基督对那些忠信者“有几件事要责备”，因为他们容许耶洗别“自称是女先知，教导并引诱我的仆人行淫，又吃祭偶像之物”。但在这“期限”的末了，忠信者将不再容许教皇制度继续她的引诱。
“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.
在十四世纪，英格兰出现了“宗教改革的晨星”。约翰·威克里夫是改革的先驱，不仅为英格兰，更为整个基督教世界。他得以发出的那场反对罗马的伟大抗议，从此再也无法被噤声。正是那场抗议，开启了这场斗争，最终导致个人、教会和民族的解放。《大争论》，第80页。
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.
神的仆人所吃的食物，就是他们所领受的教义或信息。淫乱是教会借助国家权力来强制推行她那偶像崇拜的教义。在给耶洗别悔改的“宽限期”里，教会逃到旷野受保护。
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.
妇人就逃到旷野，在那里有神为她预备的地方，使她在那里被养活一千二百六十天。……又有大鹰的两个翅膀赐给那妇人，叫她得以飞到旷野，到自己的地方，在那里躲避那蛇的面前，被养活一载二载半载。蛇就在妇人身后，从口中吐出水来，像河一样，要把她冲去。地却帮助那妇人，地开了口，把那龙从口中吐出来的河水吞了。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.
在耶洗别和亚哈逼迫的时期，俄巴底亚象征着在教皇统治时期由旷野所提供的保护。
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.
亚哈召了他的家宰俄巴底雅来。（俄巴底雅甚是敬畏耶和华；当耶洗别剪除耶和华的先知的时候，俄巴底雅把一百个先知分成每五十人一组，藏在洞里，并用饼和水供养他们。）列王记上 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.
俄巴底亚把先知按五十人一组藏在山洞中的举动，象征着上帝在旷野为养育忠信之民所预备的地方；这些忠信者拒绝以教皇制度的教义为食，也拒绝接受由她与欧洲诸王的淫乱所象征的不圣洁关系。以利亚奉指示投靠撒勒法的寡妇，以得粮食并躲避耶洗别和亚哈的那段时间，正是教会逃入旷野的那段时期；而上帝为他们所预备的地方，则由俄巴底亚的作为所象征。
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.
以利亚在 Sarepta 的藏身之处，希伯来语称为“Zarephath”，意为“洁净”。当给耶洗别悔改的期限结束时，以利亚去见俄巴底亚，并吩咐亚哈召集全以色列到迦密。
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.
俄巴底雅正走在路上，看哪，以利亚迎见他；他认出他来，便俯伏在地，说：“你是我主以利亚吗？”他回答说：“是我；你去告诉你的主人：看哪，以利亚在这里。” 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.
以利亚与撒勒法寡妇相处的时期象征着黑暗时代。在以利亚与寡妇的故事中，她正捡两根柴，因为她将要死去。在预言中，寡妇象征教会，而她代表在旷野中将要死去的教会。
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.
你要写信给撒狄教会的使者：那有神的七灵和七星的说：我知道你的行为；按名你是活的，其实是死的。你要警醒，坚固那剩下将要死的，因为我没有在神面前发现你的行为是完全的。启示录 3:1,2。
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
她正在“捡两根柴”，并为自己的死做准备，这时以利亚打断了她。
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.
耶和华的话临到他，说：你起身往西顿属下的撒勒法去，住在那里；看哪，我已在那里吩咐一个寡妇供养你。他就起来往撒勒法去。到了城门口，看哪，有一个寡妇正在那里捡柴；他呼叫她，说：求你用器皿取点水给我喝。她去取的时候，他又呼叫她，说：也请你拿一块饼来给我。她说：我指着耶和华你的神起誓，我没有饼，只有罐里一把面、瓶里一点油；看哪，我正在捡两根柴，好回去为我和我儿子做一点食物，我们吃了，就等死。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.
撒勒法的寡妇正在捡“两根柴”。这位寡妇代表耶洗别时期的忠信者。她的儿子代表在推雅推喇历史时期带着将在头一次复活中复活之应许而死去的人。
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.
我又看见几个宝座，有人坐在其上，并且审判的权柄赐给了他们；我又看见那些因给耶稣作见证并为神的道被斩之人的灵魂，以及那些没有敬拜兽与兽像、也没有在额上或手上受过它印记的人；他们都活了过来，与基督一同作王一千年。其余的死人直到那一千年完了才再活过来。这是头一次的复活。凡在头一次复活有分的，都是有福的、是圣洁的；第二次的死在他们身上没有权柄，他们要作神和基督的祭司，并要与他一同作王一千年。启示录 20:4-6。
The widow also represents the few in Sardis, that were worthy and given white garments.
寡妇也代表在撒狄中那少数配得、蒙赐白衣的人。
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.
你在撒狄还有几个人没有玷污自己的衣服；他们要穿着白衣与我同行，因为他们是配得的。得胜的，必穿上白衣；我也必不把他的名字从生命册上涂抹，并且要在我父和他的众天使面前承认他的名字。启示录 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.
推雅推喇这第四间教会中那些至死忠心、由寡妇之子所代表的人，在第五印中被赐予白衣。
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.
当他揭开第五印的时候，我看见在祭坛下面，有为神的话语和他们所持守的见证而被杀之人的灵魂。他们大声呼喊说：“圣洁真实的主啊，你不审判，也不为我们的血向住在地上的人伸冤，要到几时呢？”于是有白衣赐给他们各人，并且对他们说：“还要再安息片时，直到他们的同仆和弟兄中也将像他们一样被杀的，人数满足了。”启示录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.
黑暗时代的殉道者得赐白衣，并被告知在坟墓中安息，直到另有一批殉道者照他们所遭的那样被教皇权杀害。他们曾在三年半的时期里被教皇权杀害，并应许他们，教皇权终将受到审判；但这要等到第二批被教皇权杀害的殉道者在即将到来的星期日法令危机中被杀之后。怀特姐妹把殉道者请求对教皇权施行审判，与《启示录》中的两处经文联系起来。
“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.
当第五印被揭开的时候，启示者约翰在异象中看见祭坛底下那一群为神的道和耶稣基督的见证而被杀的人。随后，便出现了《启示录》第十八章所描述的场景：那些忠心而真实的人被从巴比伦中呼召出来。[引自启示录18:1-5。] 《手稿发布》，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.
启示录十八章一至五节，呈现第一节与第四节中的两道声音。第二道声音是呼召人从巴比伦出来，并标志着主日法迫害的开始；那时，第三位天使的大能运动要呼召上帝的其他羊群从巴比伦出来。她还将出自第五印的那段经文放在第七印开启之时。
“[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.
[引述《启示录》6:9-11]。这里向约翰所展示的场景并非现实，而是将在未来某个时期出现的情景。
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
引自《启示录》8:1-4。 《手稿发布》，第20卷，第197页。
In Revelation chapter eight, verses one through four, the seventh seal is opened.
在《启示录》第八章第一至第四节中，第七印被揭开。
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.
他揭开第七印的时候，天上约有半小时的寂静。我看见那七位站在神面前的天使，有七支号角赐给他们。另有一位天使来，站在祭坛旁，手拿金香炉，又有许多香赐给他，要他把这些香和众圣徒的祈祷一同献在宝座前的金坛上。那香的烟与众圣徒的祈祷一同，从天使的手中升到神面前。启示录 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.
当第七印开启时，黑暗时代殉道者的祈祷——他们在第五印中请求神对那与地上诸王行淫的淫妇施行审判——“上升到神面前”。启示将第七印的开启与《启示录》十八章的第二个声音相对应，因为正是在第二个声音时，神记念她的罪孽，并加倍施行对她的审判：一次为黑暗时代的殉道者，另一次为星期日法危机中的血腥屠杀。
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.
我又听见从天上另有一个声音说：“我的百姓啊，你们要从她那里出来，免得与她的罪有份，也免得受她的灾殃。因为她的罪恶已经直达天上，神也记念了她的不义。她怎样待你们，你们也要怎样报应她；要照着她所行的，加倍地报应她；在她所斟满的杯中，加倍地斟给她。”启示录 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.
在撒狄那些未曾污秽自己衣服的几个人，代表那些从那段在1798年结束的推雅推喇历史中出来的人。他们由撒勒法的寡妇所代表，那位在1844年要去参加婚礼的寡妇。
“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.
基督作为我们的大祭司，为要洁净圣所而进入至圣所，这在但以理书8:14中得以显明；人子来到亘古常在者那里，正如但以理书7:13所呈现的；以及主来到祂的殿中，这是玛拉基书所预言的——这些都是对同一事件的描述；而且这也由新郎赴婚礼所代表，这是基督在马太福音第25章十童女的比喻中所描述的。《善恶之争》，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”.
那寡妇在临死前正预备她最后一顿饭，这时以利亚吩咐她服侍他。她所象征的，是从推雅推喇中那少数忠心之人，过渡到撒狄中那少数忠心之人，他们正在为“火”捡拾“两根柴”。
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.
"两根杖"代表古代以色列的两家，这两家先被异教主义践踏，随后又被教皇主义践踏，但在1798年至1844年的历史中，将被聚集在一起并合为"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.
耶和华的话又临到我，说：人子啊，你要拿一根木杖，在其上写：“归犹大，以及他的同伴以色列人。”又拿另一根木杖，在其上写：“归约瑟——以法莲的杖——以及他的同伴以色列全家。”你要使它们彼此相合，成为一根杖；它们要在你手中成为一体。 当你本族的百姓对你说：“你不把这些是什么意思给我们说明吗？”你就对他们说：“主耶和华如此说：看哪，我要取在以法莲手中的约瑟之杖，并与他为伴的以色列各支派，把它们与犹大的杖合在一起，使之成为一根杖，在我手中成为一体。你所写字的那些杖要在他们眼前在你手中。” 你又要对他们说：“主耶和华如此说：看哪，我要从他们所到的列国中把以色列人领出来，从四方聚集他们，带他们回到自己的地；我要使他们在以色列的山地成为一个国；一位王要作他们众人的王；他们不再成为两个国，也不再分为两个国度。他们不再因偶像、可憎之物或他们的一切过犯玷污自己；我却要把他们从一切居住之处，就是他们犯罪的地方，拯救出来，并洁净他们；他们要作我的子民，我要作他们的神。我的仆人大卫要作他们的王；他们众人必有一个牧人；他们要遵行我的典章，谨守遵行我的律例。” “他们要住在我赐给我仆人雅各之地，就是你们列祖所居住的地方；他们和他们的子孙并子孙的子孙，要永远住在那里；我的仆人大卫必永远作他们的首领。我又要与他们立平安的约，作永远的约；我必安置他们，使他们增多，又要将我的圣所设立在他们中间，直到永远。我的帐幕也要在他们中间；我要作他们的神，他们要作我的子民。我的圣所永远在他们中间的时候，列国就必知道我耶和华使以色列成圣。” 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.
当以利亚离开撒勒法，去召亚哈和全以色列上迦密山时，那逃到旷野、成了寡妇的教会，正在捡拾两根木棍，为那在1844年10月22日婚礼前用以洁净寡妇的火作预备。两根木棍的聚集，就是米勒派运动的聚集；这一聚集是在以赛亚书第七章所指明的最后一个六十五年时期内完成的。北国从公元前723年一直到1798年承受了摩西的咒诅，南国则从公元前677年一直到1844年承受了同样的咒诅。到1844年，那两个历史上的国家的属灵后裔被聚集为一根木棍，或者说成为一国。
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
至少，以西结把这两根木杖定义为将合而为一的两个国家。
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.
因为亚兰的首城是大马士革，大马士革的首领是利汛；六十五年之内，以法莲必被打破，不再成为民。以法莲的首城是撒马利亚，撒马利亚的首领是利玛利的儿子。你们若是不信，定然不得立稳。以赛亚书7:8、9。
If we will not believe the prophecy of sixty-five years, we will not be established.
如果我们不信六十五年的预言，我们就不能立稳。
We will continue to present Elijah’s symbolism in the next article.
我们将在下一篇文章中继续阐释以利亚的象征意义。