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# Elijah - Number Twelve

Eliyas - Zauv Kaum Ob

Every valley shall be exalted

Txhua lub hav yuav raug tsa kom siab kawg

Author

Jeff Pippenger

Published

October 17, 2023

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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.

Peb tseem tab tom hais txog Eliyas ua ib lub cim yav tom ntej. Eliyas tau tshaj tawm rau Ahas hais tias yuav tsis muaj nag li, tsuas yog raws li nws lo lus xwb hauv peb xyoos.

> 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.

> Elijas uas yog tus Tishbi, yog ib tug ntawm cov neeg nyob hauv Kile‑as, hais rau Ahas tias, Raws li tus Tswv Vajtswv ntawm cov Yixayee uas muaj sia nyob, uas kuv sawv ntawm nws xub ntiag, yuav tsis muaj lwg los tsis muaj nag hauv cov xyoo no, tsuas yog raws li kuv lo lus xwb. 1 Vajntxwv 17:1.

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

Khetos qhia rau peb hauv phau Ntawv Lukas tias peb xyoos ntawd, tiag tiag, yog peb xyoos ib nrab.

> 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.

> Thiab Nws hais tias, Muaj tseeb tiag, Kuv hais rau nej, tsis muaj ib tug cev Vajtswv lus uas raug lees txais hauv nws lub teb chaws. Tiamsis Kuv hais qhov tseeb rau nej tias, muaj ntau tus poj ntsuam nyob hauv Ixayees hauv Eliyas lub sijhawm, thaum ntuj raug kaw tau peb xyoos rau lub hlis, thaum muaj kev tshaib kev nqhis loj thoob plaws txhua thaj av; los tsis muaj ib tug twg ntawm lawv uas Eliyas raug txib mus cuag, tsuas yog mus cuag ib tug poj ntsuam hauv Xalepata, ib lub nroog ntawm Xi-doos xwb. 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.

Peb xyoos rhalf no tau tshwm sim nyob rau tiam Ahab thiab Jezebel, yog li ntawd thiaj qhia kom paub txog peb xyoos rhalf raws li yaj saub txij xyoo 538 mus txog 1798, thaum txoj kev kav ntawm papacy, uas sawv cev ua Jezebel nyob hauv pawg ntseeg Thyatira, tau kav thaum lub Sijhawm Tsaus Ntuj.

> 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.

> Txawm li cas los xij, kuv tseem muaj ob peb yam tawm tsam koj, vim koj cia tus poj niam Yezebees ntawd, uas hu nws tus kheej tias yog ib tug yaj saub poj niam, qhia thiab dag ntxias kuv cov tub qhe kom ua kev nkauj kev nraug thiab noj tej yam uas txi rau tej mlom. Thiab kuv tau pub sijhawm rau nws kom nws hloov siab lees txim ntawm nws txoj kev nkauj kev nraug; tiam sis nws tsis hloov siab lees txim. Saib seb, kuv yuav muab nws pov rau saum txaj, thiab cov uas deev luag poj luag txiv nrog nws yuav raug kev txom nyem loj kawg, yog lawv tsis hloov siab lees txim ntawm lawv tej haujlwm. Thiab kuv yuav tua nws cov me nyuam nrog kev tuag; thiab txhua lub koom txoos yuav paub tias kuv yog tus uas tshawb xyuas lub siab thiab lub ntsws: thiab kuv yuav muab rau nej txhua tus raws li nej tej haujlwm. Qhia Tshwm 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.

Lub sijhawm uas muab rau Yezebees “kom hloov siab lees txim” yog peb xyoos thiab ib nrab hauv tiam Eliyas, thiab yog peb xyoos thiab ib nrab raws li yav tom ntej txij xyoo 538 mus txog 1798 hauv Cov Hnub Tsaus Ntuj ntawm kev tsim txom los ntawm papacy. Txoj kev rau txim rau Yezebees thiab cov vajntxwv ntawm Tebchaws Europe uas tau ua nkauj ua nraug nrog nws, yog kom raug muab pov rau saum txaj kev txom nyem loj thiab kev tuag ntawm nws cov menyuam. Muaj cov ntsujplig ncaj ncees nyob rau hauv Cov Hnub Tsaus Ntuj thiab, uas kuj tau raug muab pov rau saum txaj kev txom nyem loj thiab, tiamsis lawv yuav muaj sia nyob. Thaum raug muab pov rau saum txaj kev txom nyem loj, qhov xaus uas yog txoj sia rau cov ncaj ncees lossis kev tuag rau cov tsis ncaj ncees yog txiav txim raws li lawv “tej haujlwm.” Lub txaj kev txom nyem loj ntawm cov ncaj ncees ua rau muaj kev ua siab ntev thiab txoj sia. Lawv lub txaj kev txom nyem loj yuav xaus mus rau ze kawg ntawm peb xyoos thiab ib nrab, ua ntej Eliyas tawm hauv Xalepata mus txib Ahab kom hu tag nrho cov Ixayees tuaj rau saum Roob Khameles.

> “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.

> “Kev tsim txom pawg ntseeg tsis tau txuas mus thoob plaws tag nrho lub sijhawm 1260 xyoo. Vajtswv, vim txoj kev hlub tshua rau Nws haiv neeg, thiaj txiav kom luv lub sijhawm ntawm lawv txoj kev sim siab kub nyhiab. Thaum xub qhia ua ntej txog ‘kev txom nyem loj’ uas yuav los raug pawg ntseeg, tus Cawmseej hais tias: ‘Yog tsis txiav cov hnub ntawd kom luv, ces yuav tsis muaj ib tug neeg ciaj dim li; tiamsis vim cov uas raug xaiv lawm, cov hnub ntawd yuav raug txiav kom luv.’ Mathais 24:22. Los ntawm lub hwjchim ntawm Kev Hloov Kho, kev tsim txom thiaj raug coj los xaus ua ntej xyoo 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.

Kev txiav txim ntawm “txaj kev txom nyem loj” rau lub hwj chim papacy yuav “muab nws tej me nyuam tua kom tuag,” tiam sis kev txiav txim ntawm “txaj kev txom nyem loj” ntawd kuj muaj ib lo lus cog tseg txog txoj sia rau cov uas lawv tej hauj lwm qhia meej txog lawv txoj kev ncaj ncees, raws li tau ua piv txwv pom nyob rau hauv txoj kev tuag ntawm tus poj ntsuam hauv Sarepta tus tub.

> 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.

> Thiab tom qab tej no, tus tub ntawm tus poj niam uas yog tus niam tsev txawm mob; thiab nws txojkev mob hnyav kawg li, mus txog thaum tsis tshuav pa nyob hauv nws lawm. Thiab tus poj niam hais rau Eliyas tias, Kuv nrog koj muaj dabtsi ua, au koj tus txiv neej ntawm Vajtswv? Koj puas tau los cuag kuv kom hu kuv tej kev txhaum los nco txog, thiab kom tua kuv tus tub? Thiab nws hais rau nws tias, Muab koj tus tub rau kuv. Thiab nws txawm coj tus tub ntawd hauv nws xubntiag los, thiab ris nws nce mus rau chav saud uas nws nyob, thiab muab nws pw saum nws lub txaj. Thiab nws quaj thov rau tus Tswv, thiab hais tias, Au tus Tswv uas yog kuv tus Vajtswv, koj puas tseem coj kev phem los rau tus poj ntsuam uas kuv nrog nyob no, los ntawm kev tua nws tus tub? Thiab nws txawm ncab nws tus kheej saum tus menyuam peb zaug, thiab quaj thov rau tus Tswv, thiab hais tias, Au tus Tswv uas yog kuv tus Vajtswv, kuv thov koj, cia tus menyuam no tus ntsujplig rov los rau hauv nws dua. Thiab tus Tswv hnov Eliyas lub suab; thiab tus menyuam tus ntsujplig txawm rov los rau hauv nws dua, thiab nws txawm ciaj sia. Thiab Eliyas coj tus menyuam nqes hauv chav los rau hauv tsev, thiab muab nws rov rau nws niam: thiab Eliyas hais tias, Saib seb, koj tus tub ciaj sia lawm. Thiab tus poj niam hais rau Eliyas tias, Nim no vim li no kuv thiaj paub hais tias koj yog tus txiv neej ntawm Vajtswv, thiab hais tias tus Tswv lo lus hauv koj lub qhov ncauj yog qhov tseeb. 1 Vajntxwv 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.

Tus poj ntsuam tau pom tias Eliyas yog “ib tug txiv neej ntawm Vajtswv,” vim “lo lus ntawm tus Tswv” uas coj nws tus me nyuam rov muaj sia, yog lo lus “qhov tseeb.” Peb-theem txheej txheem uas Eliyas ncab nws tus kheej pw saum tus poj ntsuam tus tub, tus poj ntsuam tau to taub tias yog “lo lus” nyob hauv Eliyas lub qhov ncauj uas yog “qhov tseeb.” Lo lus Henplais ‘emeth,’ raug txhais hauv nqe ntawd tias yog “qhov tseeb,” thiab sawv cev rau lub hwj chim tsim muaj ntawm Alpha thiab Omega. Nws yog lo lus Henplais uas raug tsim los ntawm thawj, kaum peb, thiab tsab ntawv kawg ntawm niam ntawv Henplais, thiab sawv cev rau Tus Hwj Chim uas muaj peev xwm coj cov neeg tuag rov qab los muaj sia.

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.”

Cov uas ncaj ncees, ib yam li cov uas tsis ncaj ncees nyob hauv “thaj chaw” ntawm lub sijhawm sim siab uas peb xyoos ib nrab sawv cev rau, tau txais txoj kev txiav txim ntawm ib “txaj kev txom nyem loj.” Kev tuag yog qhov tshwm sim rau cov me nyuam ntawm pawg uas tau raws tus niam ntiav uas ua nkauj ua nraug thiab qhia tej lus qhuab qhia ntawm kev pe mlom. Txoj sia tau muab rau lwm pawg uas tau ua raws li Eliyas tej lus qhia, thiab ntseeg Lo Lus ntawm “qhov tseeb.”

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.

Tus poj ntsuam ntawd tau ua raws li Eliyas tej lus txib kom mus nqa dej rau nws thiab pub ib daim mov rau nws, thiab nws txoj kev mloog lus rau tus yaj saub lo lus sawv cev rau cov ntseeg uas ncaj ncees nyob rau hauv Tiyatira lub Caij Tsaus Ntuj. (Yuav tsum nco ntsoov tias thaum Eliyas txib tus poj ntsuam kom xub pub mov rau nws, thiab tom qab ntawd mam pub rau nws tus tub thiab nws tus kheej, qhov uas raug sawv cev ntawd yog tias Eliyas yog tus xub tau txais cov zaub mov noj. Nws yog tus xub tau txais txoj xov, thiab tom qab ntawd mam yog pawg ntseeg.) Peb raug qhia tias tej hauj lwm ntawm cov neeg ncaj ncees ntawd, thaum kawg loj dua thaum pib.

> 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.

> Thiab rau tus tim tswv ntawm pawg ntseeg hauv Thyatira sau hais tias; Cov no yog tej lus uas Vajtswv Leej Tub hais, tus uas muaj nws ob lub qhov muag zoo li nplaim taws cig, thiab nws ob txhais ko taw zoo li tooj dag zoo nkauj; Kuv paub koj tej haujlwm, thiab kev hlub, thiab kev ua haujlwm pabcuam, thiab kev ntseeg, thiab koj txoj kev ua siab ntev, thiab koj tej haujlwm; thiab tej haujlwm tom qab no muaj ntau tshaj tej thaum xub thawj. Kev Qhia Tshwm 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.”

Cov neeg ncaj ncees tau nthuav tawm tej “haujlwm” zoo nyob rau lub “sijhawm” uas tau pub rau lub hwjchim papacy kom hloov siab lees txim, tiam sis lawv tej haujlwm thaum kawg kuj “ntau dua thawj zaug.” Thaum lub “sijhawm” ntawd tab tom xaus, Khetos tau xa lub hnub qub thaum kaj ntug ntawm txoj kev Hloov Dua Tshiab, tus uas pib tes haujlwm uas tsis kam cia lub hwjchim papacy ntxiv lawm, tus uas tau qhia pawg ntseeg kom “deev luag poj luag txiv, thiab noj tej yam uas tau txi rau tej mlom.”

> 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.

> Tus uas kovyeej, thiab khaws cia kuv tej hauj lwm mus txog thaum kawg, kuv yuav muab hwjchim kav saum cov haiv neeg rau nws: Thiab nws yuav kav lawv nrog tus pas nrig hlau; lawv yuav raug tsoo ua tej daim tawg mos yam li tej lauj kaub av uas tus kws puab lauj kaub ua, ib yam li kuv tau txais ntawm kuv Leej Txiv. Thiab kuv yuav muab lub hnub qub thaum kaj ntug rau nws. Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov pawg ntseeg. Tshwm Sim 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.

Khetos muaj “ob peb yam tawm tsam” cov neeg ncaj ncees thaum pib ntawm “lub sijhawm” uas tau muab rau txoj thawj hwj papacy kom hloov siab lees txim, vim lawv tau cia Jezebel, “uas hu nws tus kheej tias yog ib tug poj niam cev Vajtswv lus, los qhia thiab los ntxias kuv cov tub qhe kom ua nkauj ua nraug thiab kom noj tej yam uas tau fij rau tej mlom.” Tiamsis thaum kawg ntawm “lub sijhawm” ntawd, cov neeg ncaj ncees yuav tsis cia txoj thawj hwj papacy txuas ntxiv nws tej kev ntxias lawm.

> “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.

> “Nyob rau xyoo pua kaum plaub, nyob hauv tebchaws Askiv tau sawv los tus ‘hnub qub kaj ntug ntawm Kev Hloov Kho Kev Ntseeg.’ John Wycliffe yog tus tshaj xov ua ntej ntawm kev hloov kho, tsis yog rau tebchaws Askiv xwb, tiamsis rau txhua thaj tsam ntawm cov ntseeg Khetos. Qhov kev tawm tsam loj tawm tsam Loos uas nws raug tso cai hais tawm ntawd yuav tsis muaj hnub raug ua kom ntsiag to. Qhov kev tawm tsam ntawd tau qhib kev sib tw uas yuav xaus rau kev dim kev ywj pheej ntawm tibneeg ib leeg, ntawm cov koom txoos, thiab ntawm cov tebchaws.” 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.

Cov zaub mov uas Vajtswv cov tub qhe noj yog cov lus qhuab qhia lossis txoj xov uas lawv tau txais. Kev ua nkauj ua nraug yog pawg ntseeg siv hwj chim ntawm lub xeev los ua kom muaj kev yuam siv nws tej lus qhuab qhia pe hawm mlom. Nyob hauv lub “sijhawm” uas Yexanpees tau raug pub kom hloov siab lees txim, pawg ntseeg tau khiav mus rau tom roob moj sab qhua kom tau kev tiv thaiv.

> 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.

> Tus pojniam ntawd thiaj khiav mus rau tom roob moj sab qhua, qhov uas Vajtswv tau npaj ib qho chaw cia rau nws, kom lawv yuav pub mov rau nws nyob ntawd ib txhiab ob puas rau caum hnub…. Thiab tau muab ob tis ntawm ib tug dav loj rau tus pojniam ntawd, kom nws thiaj ya mus rau tom roob moj sab qhua, mus rau nws qhov chaw, qhov uas nws raug yug thiab raug tu rau ib lub sijhawm, thiab ob lub sijhawm, thiab ib nrab sijhawm, kom dim ntawm tus nab lub ntsej muag. Thiab tus nab txawb dej tawm ntawm nws lub qhov ncauj raws li ib tug dej nyab caum tus pojniam ntawd, kom nws ua rau tus pojniam ntawd raug dej nyab kwj mus. Tiamsis lub ntiajteb tau pab tus pojniam ntawd, thiab lub ntiajteb qheb nws lub qhov ncauj, thiab nqos tus dej nyab uas tus zaj tau txawb tawm ntawm nws lub qhov ncauj. Tshwmsim 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.

Thaum lub sijhawm uas Yezebees thiab Ahaab tsim txom, Obadiyas sawv cev rau txoj kev tiv thaiv uas roob moj sab qhua tau muab rau thaum lub sijhawm uas papacy kav.

> 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.

> Thiab Ahaj hu ua hu rau Opeyadias, uas yog tus saib xyuas nws tsev. (Tam sim no Opeyadias ntshai tus Tswv heev kawg; rau qhov yog li no, thaum Yexanpees txiav tua tus Tswv cov yaj saub, Opeyadias thiaj coj ib puas leej yaj saub mus zais, ib pab tsib caug leej hauv ib lub qhov tsua, thiab pub lawv mov thiab dej.) 1 Vajntxwv 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.

Tes haujlwm uas Obadiah tau muab cov yaj saub zais cia ua tsib caug leej ib pawg rau hauv tej qhov tsua yog lub cim sawv cev txog qhov chaw nyob hauv roob moj sab qhua uas Vajtswv tau npaj tseg los pub mov rau cov neeg ncaj ncees, cov uas tsis kam noj tej lus qhuab qhia ntawm lub hwj chim papacy thiab cov uas kuj tsis kam lees txais txoj kev sib raug tsis dawb huv uas nws txoj kev deev luag poj luag txiv nrog cov vaj ntxwv ntawm teb chaws Europe tau sawv cev. Lub sijhawm uas Eliyas tau raug coj mus cuag tus poj ntsuam ntawm Sarepta kom tau mov noj thiab kev tiv thaiv ntawm Jezebel thiab Ahab, yog lub sijhawm uas pawg ntseeg tau khiav mus rau hauv roob moj sab qhua, thiab qhov chaw uas Vajtswv tau npaj tseg rau lawv ntawd tau raug sawv cev los ntawm tes haujlwm ntawm Obadiah.

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.

Qhov chaw uas Eliyas tau nkaum hauv Sarepta, uas hauv lus Henplais hu ua “Zarephath,” txhais tias kev ntxuav kom dawb huv. Thaum lub sijhawm uas tau muab rau Yexenpees kom hloov siab lees txim xaus lawm, Eliyas mus cuag Obadiyas thiab hu Akhas kom sau tag nrho cov Yixayee tuaj rau Khamel.

> 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.

> Thiab thaum Obadiah tab tom taug kev, saib maj, Eliyas ntsib nws; thiab nws paub nws, ces nws txhos caug ntsej muag rau hauv av, thiab hais tias, Koj puas yog tus ntawd, kuv tus tswv Eliyas? Thiab nws teb nws tias, Kuv yog; mus, qhia koj tus tswv tias, Saib maj, Eliyas nyob ntawm no. 1 Vajntxwv 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.

Lub sijhawm uas Eliyas nrog tus poj ntsuam hauv Xalefath nyob ua ke yog ib lub cim sawv cev rau Lub Sijhawm Tsaus Ntuj. Hauv zaj keeb kwm hais txog Eliyas thiab tus poj ntsuam, nws tab tom mus khaws ob tug pas ntoo, rau qhov nws twb yuav tuag lawm. Hauv lus cev Vajtswv lus, ib tug poj ntsuam yog ib pawg ntseeg, thiab nws sawv cev rau pawg ntseeg hauv tebchaws moj sab qhua uas twb yuav tuag lawm.

> 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.

> Thiab rau tus tim tswv ntawm pawg ntseeg hauv Xaldis sau tias; Tus uas muaj xya Tus Ntsuj Plig ntawm Vajtswv, thiab xya lub hnubqub, hais li no; Kuv paub koj tej hauj lwm, tias koj muaj ib lub npe tias koj ciaj sia, los koj twb tuag lawm. Ceev faj, thiab txhawb tej uas seem nyob, uas yuav luag tuag lawm: rau qhov kuv tsis tau pom koj tej hauj lwm ua tiav txhij txhua nyob ntawm Vajtswv xub ntiag. Tshwmsim 3:1, 2.

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

Nws tab tom “khaws ob tug pas ntoo”, thiab npaj txhij rau nws txoj kev tuag thaum Eliyas txiav nws tes haujlwm.

> 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.

> Thiab tus Tswv lo lus txawm los cuag nws, hais tias, Cia li sawv tsees, mus rau Xalaepas, uas yog xam rau Xidoos, thiab nyob ntawd: saib maj, Kuv twb txib ib tug poj ntsuam nyob ntawd kom yug koj lawm. Ces nws txawm sawv tsees mus rau Xalaepas. Thiab thaum nws los txog ntawm rooj vag lub nroog, saib maj, tus poj ntsuam ntawd tseem tab tom khaws taws: nws txawm hu nws, thiab hais tias, Thov koj nqa dej me ntsis hauv ib lub hwj los pub kuv haus. Thiab thaum nws tab tom mus nqa dej ntawd, nws txawm hu nws, thiab hais tias, Thov koj nqa ib qho mov me ntsis hauv koj txhais tes los pub kuv. Ces nws hais tias, Raws li tus Tswv uas yog koj tus Vajtswv tseem muaj sia nyob, kuv tsis muaj ib lub ncuav li, tsuas muaj ib txhais hmoov nplej me ntsis hauv ib lub thoob, thiab roj me ntsis hauv ib lub hwj xwb: thiab, saib maj, kuv tab tom khaws ob tug pas taws, kom kuv tau mus npaj rau kuv thiab kuv tus tub, xwv kom peb noj nws, ces tuag. 1 Vajntxwv 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.

Tus poj ntsuam ntawm Xalephath tab tom khaws “ob tug pas ntoo.” Tus poj ntsuam no sawv cev rau cov ntseeg uas ncaj ncees nyob rau lub sijhawm ntawm Jezebel. Nws tus tub sawv cev rau cov uas nyob hauv keeb kwm ntawm Thyatira uas tau tuag nrog rau lo lus cog tseg tias lawv yuav raug tsa sawv rov los hauv thawj txoj kev sawv rov los.

> 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.

> Thiab kuv pom tej zwm txwv, thiab lawv tau zaum saum tej ntawd, thiab txoj cai txiav txim raug muab rau lawv; thiab kuv pom cov ntsuj plig ntawm cov uas raug txiav caj dab vim lawv txoj kev ua tim khawv txog Yexus, thiab vim Vajtswv Txojlus, thiab cov uas tsis tau pe hawm tus tsiaj nyaum, los yog nws tus mlom, thiab tsis tau txais nws lub cim rau saum lawv lub hauv pliaj lossis rau hauv lawv txhais tes; thiab lawv tau rov ciaj sia thiab kav nrog Khetos tau ib txhiab xyoo. Tiamsis cov neeg tuag uas seem tsis tau rov ciaj sia dua mus txog thaum ib txhiab xyoo ntawd tiav lawd. Qhov no yog thawj zaug uas sawv hauv qhov tuag rov los. Foom koob hmoov thiab dawb huv yog tus uas muaj feem hauv thawj zaug uas sawv hauv qhov tuag rov los; rau cov zoo li ntawd txoj kev tuag zaum ob tsis muaj hwjchim li, tiamsis lawv yuav ua pov thawj hwj rau Vajtswv thiab rau Khetos, thiab yuav kav nrog nws ib txhiab xyoo. Qhia Tshwm 20:4–6.

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

Tus poj ntsuam kuj sawv cev rau cov tsawg leej hauv Sardis, cov uas tsim nyog thiab tau muab tsoos tsho dawb rau.

> 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.

> Tiamsis, txawm yog nyob hauv Xadis los, koj tseem muaj ob peb lub npe uas tsis tau ua kom lawv tej tsoos tsho qias neeg; thiab lawv yuav nrog kuv taug kev hnav ris tsho dawb huv: rau qhov lawv tsim nyog. Tus uas kov yeej, tus ntawd yuav raug hnav ris tsho dawb huv; thiab kuv yuav tsis lwv nws lub npe tawm hauv phau ntawv txojsia, tiam sis kuv yuav lees nws lub npe rau ntawm kuv Txiv xub ntiag, thiab rau ntawm nws cov tim tswv xub ntiag. Tshwmsim 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.

Cov uas nyob hauv pawg ntseeg plaub ntawm Thaumathi‑a, uas tau tuag hauv kev ncaj ncees ruaj khov, sawv cev los ntawm tus poj ntsuam tus tub, tau txais tej tsoos tsho dawb huv hauv lub cim thib tsib.

> 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.

> Thiab thaum Nws qhib lub foob thib tsib lawm, kuv pom hauv qab lub thaj txi Ntuj tej ntsujplig ntawm cov uas raug tua vim yog Vajtswv txoj lus, thiab vim yog zaj lus timkhawv uas lawv tuav rawv: Thiab lawv qw nrov nrov hais tias, Au tus Tswv, tus dawb huv thiab tus tseeb, yuav ntev npaum li cas ntxiv ua ntej Koj yuav txiav txim thiab pauj peb cov ntshav rau saum cov uas nyob hauv ntiajteb? Thiab tau muab tej tsho ntev dawb rau txhua tus ntawm lawv; thiab tau hais rau lawv tias lawv yuav tsum tau so ib nyuag sij hawm ntxiv, mus txog thaum lawv cov qhev koom tes thiab lawv cov kwvtij, cov uas yuav raug tua ib yam li lawv thiab, puv txhij. Qhia Tshwm 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.

Cov ntseeg tuag vim txojkev ntseeg nyob rau tiam Tsaus Ntuj Nruab Nrab tau txais tsoos tsho dawb huv, thiab raug hais kom lawv so nyob hauv lawv tej qhov ntxa, mus txog thaum lwm pab neeg tuag vim txojkev ntseeg los ntawm papacy yuav raug tua, ib yam li lawv tau raug tua lawm. Lawv tau raug papacy tua pov tseg nyob rau ncua sijhawm peb xyoos ib nrab, thiab tau raug cog lus tias thaum kawg papacy yuav raug txiav txim, tiam sis tsis yog txog thaum ib pab neeg thib ob ntawm cov neeg tuag vim txojkev ntseeg los ntawm papacy yuav raug tua pov tseg, thaum lub sij hawm teebmeem txojcai Hnub Sunday uas yuav los sai no. Muam White txuas cov neeg tuag vim txojkev ntseeg txojkev thov kom muaj kev txiav txim rau papacy, nrog ob nqe lus hauv phau Ntawv Qhia Tshwm.

> “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.

> “Thaum qhib lub cim thib tsib, Yauhas tus uas tau txais kev tshwm sim hauv yog toog pom tau pom nyob hauv qab lub thaj txi Ntuj pab neeg uas raug tua vim yog Vajtswv Txojlus thiab tim khawv txog Yexus Khetos. Tom qab ntawd mam li los txog cov xwm txheej uas tau piav nyob hauv Tshwmsim tshooj kaum yim, thaum cov uas ncaj ncees thiab muaj tseeb raug hu kom tawm hauv Npanpiloo los. [Tshwmsim 18:1–5, quoted.]” Manuscript Releases, volume 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.

Tshwmsim Kaum Yim 18:1–5 sawv cev rau ob lub suab ntawm nqe 1 thiab nqe 4. Lub suab thib ob yog txoj kev hu kom tawm hauv Npanpiloo, thiab nws cim qhov pib ntawm txoj kev tsim txom raws txoj cai Hnub Caiv, thaum txoj kev txav loj kawg ntawm tus tim tswv thib peb hu Vajtswv pab yaj uas tseem tshuav tawm hauv Npanpiloo los. Nws kuj muab nqe lus ntawm lub cim thib tsib tso rau ntawm qhov qhib ntawm lub cim thib xya thiab.

> “[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.

> “[Tshwmsim 6:9–11 quoted]. Nov yog tej xwm txheej uas tau muab nthuav tawm rau Yauhas pom uas tsis yog tej uas muaj tiag nyob rau lub sijhawm ntawd, tiam sis yog tej uas yuav muaj nyob rau ib ntu sijhawm yav tom ntej.

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

> “Qhia Tshwm 8:1–4 tau muab hais raws li ntawd.” Manuscript Releases, volume 20, 197.

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

Hauv hauv Tshwmsim tshooj yim, nqe ib txog nqe plaub, lub cim xya raug qhib.

> 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.

> Thaum Nws tau qhib daim foob xya lawm, txawm muaj kev ntsiag to nyob saum ntuj kwv yees li ib nrab teev. Thiab kuv pom xya tug tim tswv uas sawv ntawm Vajtswv xub ntiag; thiab tau muab xya lub raj rau lawv. Thiab muaj dua ib tug tim tswv tuaj sawv ntawm lub thaj txi Ntuj, tuav ib lub lauj kaub kub rau hlawv xyab; thiab tau muab xyab ntau rau nws, kom nws yuav muab nrog tej lus thov ntawm txhua tus neeg dawb huv fij rau saum lub thaj kub uas nyob ntawm lub zwm txwv xub ntiag. Thiab pa taws xyab, uas nrog tej lus thov ntawm cov neeg dawb huv, tau nce mus txog Vajtswv ntawm tus tim tswv txhais tes. Qhia Tshwm 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.

Cov lus thov Vajtswv ntawm cov neeg tuag tim khawv hauv Lub Sijhawm Tsaus Ntuj, uas nyob rau hauv lub foob thib tsib tab tom thov kom Vajtswv coj kev txiav txim los rau saum tus niam ntiav uas ua nkauj ua nraug nrog cov vaj ntxwv hauv ntiajteb no, nce “mus cuag Vajtswv xub ntiag,” thaum lub foob thib xya raug qhib. Kev tshoov siab muab kev qhib ntawm lub foob thib xya los sib haum nrog lub suab thib ob hauv Tshwmsim kaum yim, vim hais tias yog thaum lub suab thib ob ntawd Vajtswv nco txog nws tej kev tsis ncaj, thiab Nws thiaj muab nws txoj kev txiav txim rau txim ob npaug. Ib zaug rau cov neeg tuag tim khawv ntawm Lub Sijhawm Tsaus Ntuj, thiab ib zaug rau qhov kev tua neeg coob heev ntawm kev kub ntxhov ntawm txoj cai Hnub Caiv.

> 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.

> Thiab kuv hnov dua ib lub suab ntawm saum ntuj ceeb tsheej hais tias, Nej kuv haiv neeg, cia li tawm ntawm nws los, kom nej txhob koom nrog nws tej kev txhaum, thiab kom nej txhob raug txais nws tej kev raug mob. Rau qhov nws tej kev txhaum tau nce mus txog saum ntuj ceeb tsheej, thiab Vajtswv tau nco txog nws tej kev tsis ncaj. Cia li pauj rau nws raws li nws tau pauj rau nej, thiab muab ob npaug rau nws raws li nws tej haujlwm; hauv lub khob uas nws tau ntim lawm, cia li ntim ob npaug rau nws. Tshwmsim 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.

Cov tsawg leej nyob hauv Xadix uas tsis tau ua kom lawv tej tsoos tsho qias neeg, sawv cev rau cov uas tau tawm los ntawm keeb kwm ntawm Thyatira uas xaus rau xyoo 1798. Lawv raug sawv cev los ntawm tus poj ntsuam hauv Xalefath, ib tug poj ntsuam uas tab tom mus rau kev tshoob kos hauv 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.

> “Kev los ntawm Khetos ua peb tus Pov Thawj Hlob mus rau hauv qhov chaw dawb huv tshaj plaws, rau kev ntxuav lub tuam tsev dawb huv, uas raug qhia tseg hauv Daniel 8:14; kev los ntawm Neeg Leej Tub mus cuag Tus Laus Hnub Nyoog, raws li tau nthuav tawm hauv Daniel 7:13; thiab kev los ntawm tus Tswv mus rau Nws lub tuam tsev, raws li Malakhi tau xub hais tseg, yog tej lus piav txog tib qho xwm txheej nkaus xwb; thiab qhov no kuj raug sawv cev los ntawm tus nraug vauv los rau kev tshoob kos, raws li Khetos tau piav hauv zaj lus piv txwv txog kaum tus ntxhais nkauj xwb, hauv Mathais 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”.

Tus poj ntsuam, tab tom npaj nws pluas mov kawg ua ntej nws tuag, thaum Eliyas txib kom nws pab rau nws. Nws yog ib daim duab qhia txog cov tsawg leej uas ncaj ncees hauv Thyatira, tab tom hloov mus ua cov tsawg leej uas ncaj ncees hauv Sardis uas tab tom khaws “ob tug pas” rau ib “cub hluav taws”.

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.

“Ob tug pas” sawv cev rau ob lub tsev ntawm Ixayees thaum ub, uas raug kev teev dab qhuas thiab tom qab ntawd kev cai papal tsuj nyoos, tiam sis yuav tsum raug sau los ua ke thiab txuas ua “ib tug pas,” nyob hauv keeb kwm txij xyoo 1798 mus txog 1844.

> 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.

> Lo lus ntawm tus Tswv rov los cuag kuv dua, hais tias, Tsis tas li ntawd, koj tus tub ntawm neeg, cia li muab ib tug pas ntoo rau koj, thiab sau rau saum nws tias, Rau Yudas, thiab rau cov me nyuam Yixayee uas yog nws cov khub: ces cia li muab dua ib tug pas ntoo, thiab sau rau saum nws tias, Rau Yauxej, tus pas ntoo ntawm Efa‑i, thiab rau tag nrho tsev neeg Yixayee uas yog nws cov khub: Thiab muab nkawd txuas ua ke, ib tug rau ib tug, ua ib tug pas ntoo xwb; thiab nkawd yuav dhau los ua ib tug hauv koj txhais tes. Thiab thaum cov me nyuam ntawm koj haiv neeg yuav hais rau koj, tias, Koj puas yuav tsis qhia rau peb paub tias tej no txhais li cas? Ces koj cia li hais rau lawv tias, Tus Tswv Vajtswv hais li no; Saib seb, kuv yuav muab tus pas ntoo ntawm Yauxej, uas nyob hauv tes ntawm Efa‑i, thiab cov xeem ntawm Yixayee uas yog nws cov phooj ywg, thiab yuav muab lawv nrog nws, yog nrog tus pas ntoo ntawm Yudas, thiab ua lawv kom yog ib tug pas ntoo xwb, thiab lawv yuav yog ib tug hauv kuv txhais tes. Thiab cov pas ntoo uas koj sau ntawv rau saum lawv yuav nyob hauv koj txhais tes ntawm lawv xub ntiag. Thiab koj cia li hais rau lawv tias, Tus Tswv Vajtswv hais li no; Saib seb, kuv yuav coj cov me nyuam Yixayee tawm hauv nruab nrab ntawm cov haiv neeg txawv teb chaws, qhov chaw uas lawv tau mus nyob, thiab yuav sau lawv los ntawm txhua sab, thiab coj lawv los rau hauv lawv thaj av. Thiab kuv yuav ua kom lawv yog ib haiv neeg hauv thaj av, saum cov roob ntawm Yixayee; thiab ib tug vaj ntxwv yuav ua vaj ntxwv kav lawv sawv daws tib si: thiab lawv yuav tsis yog ob haiv neeg ntxiv lawm, thiab lawv yuav tsis raug faib ua ob lub teb chaws ntxiv lawm ib zaug li: Lawv kuj yuav tsis ua kom lawv tus kheej qias tsis huv ntxiv lawm nrog lawv tej mlom, los yog nrog lawv tej yam ntxub ntxaug, los yog nrog ib yam twg ntawm lawv tej kev txhaum: tiam sis kuv yuav cawm lawv tawm hauv txhua qhov chaw lawv nyob, qhov chaw uas lawv tau ua txhaum, thiab yuav ntxuav lawv kom huv: yog li ntawd lawv yuav yog kuv haiv neeg, thiab kuv yuav yog lawv tus Vajtswv. Thiab Daviv kuv tus tub qhe yuav ua vaj ntxwv kav lawv; thiab lawv sawv daws yuav muaj ib tug yug yaj xwb: lawv kuj yuav taug kev hauv kuv tej kev txiav txim, thiab yuav ceev faj tuav rawv kuv tej cai, thiab ua raws li tej ntawd. Thiab lawv yuav nyob hauv thaj av uas kuv tau muab rau Yakhauj kuv tus tub qhe, uas nej tej yawg koob tau nyob hauv; thiab lawv yuav nyob hauv ntawd, yog lawv, thiab lawv cov me nyuam, thiab lawv cov me nyuam tej me nyuam mus ib txhis: thiab Daviv kuv tus tub qhe yuav yog lawv tus thawj kav mus ib txhis. Tsis tas li ntawd, kuv yuav cog lus sib haum xeeb nrog lawv; nws yuav yog ib txoj kev cog lus nyob mus ib txhis nrog lawv: thiab kuv yuav tsa lawv ruaj khov, thiab muab kom lawv coob zuj zus, thiab yuav tsa kuv lub chaw dawb huv rau hauv lawv nruab nrab mus ib txhis li. Kuv lub tsev ntaub kuj yuav nyob nrog lawv thiab: muaj tseeb, kuv yuav yog lawv tus Vajtswv, thiab lawv yuav yog kuv haiv neeg. Thiab cov haiv neeg txawv teb chaws yuav paub tias kuv yog tus Tswv uas ua kom Yixayee dawb huv, thaum kuv lub chaw dawb huv yuav nyob hauv lawv nruab nrab mus ib txhis li. Exekhee 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.

Thaum Eliyas tawm hauv Sarepta mus hu Ahaj thiab cov Yixayee sawvdaws los rau saum Roob Khaumee, pawg ntseeg poj ntsuam uas tau khiav mus rau tom roob moj sab qhua tab tom khaws ob tug pas rau hluav taws uas ntxuav tus poj ntsuam kom dawb huv ua ntej hnub tshoob rau lub Kaum Hli 22, 1844. Kev khaws ob tug pas ntawd yog kev sib sau ua ke ntawm txoj kev txav Millerite uas raug ua tiav nyob rau hauv lub caij nyoog kawg rau caum tsib xyoos uas raug qhia tseg hauv Yaxayas xya. Lub nceeg vaj qaum teb raug Mauxe txoj lus foom phem txij xyoo 723 BC mus txog 1798, thiab lub nceeg vaj qab teb raug tib txoj lus foom phem ntawd txij xyoo 677 BC mus txog 1844. Hauv xyoo 1844, cov xeeb leej xeeb ntxwv sab ntsuj plig ntawm ob haiv neeg tiag tiag ntawd raug sib sau ua ke ua ib tug pas, lossis ua ib haiv neeg.

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

Yog tsis muaj dab tsi ntxiv li, Exekhee twb qhia meej tias ob tug pas ntawd yog ob haiv neeg, uas dhau los ua ib haiv neeg xwb.

> 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.

> Vim lub taub hau ntawm Syria yog Damaxaka, thiab lub taub hau ntawm Damaxaka yog Reesin; thiab tsis pub dhau rau caum tsib xyoos, Efa‑i yuav raug rhuav kom tsis txhob yog ib haiv neeg lawm. Thiab lub taub hau ntawm Efa‑i yog Xamalis, thiab lub taub hau ntawm Xamalis yog Remaliyas tus tub. Yog nej tsis ntseeg, mas tseeb tiag nej yuav tsis raug tsa kom ruaj khov. Yaxayas 7:8, 9.

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

Yog peb tsis yuav ntseeg lo lus faj lem txog rau caum tsib xyoos ntawd, peb yuav tsis raug tsa kom ruaj khov.

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

Peb yuav txuas ntxiv nthuav tawm Eliyas txoj kev piv txwv cim hauv tsab xov xwm tom ntej.

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