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# Elijah - Number Twelve

Elia — Nomoro ya Zomi na Mibale

Every valley shall be exalted

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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.

Re sa ntse re bua ka Elia e le sesupo sa boprofeta. Elia o ile a tsebisa Akabe hore ho ne ho ke ke ha e-ba le pula, haese ka lentsoe la hae, ka lilemo tse tharo.

> 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.

> UJelia umTishbi, owayengowabakhileyo baseGileyadi, wathi kuAhabhi, “Njengokuba ephila uYehova uThixo kaSirayeli, endimi phambi kwakhe, akuyi kubakho mbethe namvula kule minyaka, ngaphandle nje ngokwelizwi lam.” 1 Kumkani 17:1.

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

Karisto o re itsise mo bukeng ya Luka gore dingwaga tse tharo e ne e le dingwaga tse tharo le seripa.

> 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.

> А Тэрээр өгүүлрүүн: Үнэнээр та нарт хэлье, эш үзүүлэгчийг өөрийн нутагт нь хүлээн авдаггүй. Харин Би та нарт үнэнээр хэлье, тэнгэр гурван жил зургаан сарын турш хаагдаж, бүх газраар их өлсгөлөн болоход Елиагийн өдрүүдэд Израильд олон бэлэвсэн эмэгтэй байсан. Гэвч Елиа тэдний хэн уруу ч илгээгдсэнгүй, харин зөвхөн Сидоны нэгэн хот болох Сарептад суудаг нэгэн бэлэвсэн эмэгтэй уруу илгээгдсэн юм. Лук 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.

Tiga setengah tahun itu berlaku pada zaman Ahab dan Izebel, dengan demikian mengenal pasti tiga setengah tahun nubuatan dari 538 hingga 1798, ketika kepausan, yang dilambangkan sebagai Izebel dalam gereja Tiatira, memerintah pada Zaman Kegelapan.

> 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.

> ਗੋ ਭਾਵਜੂਦ ਇਸ ਦੇ, ਮੇਰੇ ਕੋਲ ਤੇਰੇ ਵਿਰੁੱਧ ਕੁਝ ਗੱਲਾਂ ਹਨ, ਕਿਉਂਕਿ ਤੂੰ ਉਸ ਇਸਤ੍ਰੀ ਯਜ਼ੇਬਲ ਨੂੰ, ਜੋ ਆਪਣੇ ਆਪ ਨੂੰ ਇੱਕ ਭਵਿੱਖਬਾਣੀ ਕਰਨ ਵਾਲੀ ਆਖਦੀ ਹੈ, ਮੇਰੇ ਸੇਵਕਾਂ ਨੂੰ ਸਿਖਾਉਣ ਅਤੇ ਭਰਮਾਉਣ ਦੇਂਦਾ ਹੈ, ਤਾਂ ਜੋ ਉਹ ਵਿਵਚਾਰ ਕਰਨ ਅਤੇ ਮੂਰਤੀਆਂ ਨੂੰ ਚੜ੍ਹਾਈਆਂ ਹੋਈਆਂ ਵਸਤਾਂ ਖਾਣ। ਅਤੇ ਮੈਂ ਉਸ ਨੂੰ ਉਸ ਦੇ ਵਿਵਚਾਰ ਤੋਂ ਮਨ ਫੇਰਨ ਲਈ ਸਮਾਂ ਦਿੱਤਾ, ਪਰ ਉਸ ਨੇ ਮਨ ਨਾ ਫੇਰਿਆ। ਵੇਖ, ਮੈਂ ਉਸ ਨੂੰ ਖੱਟ ਉੱਤੇ ਸੁੱਟ ਦਿਆਂਗਾ, ਅਤੇ ਜਿਹੜੇ ਉਸ ਦੇ ਨਾਲ ਵਿਵਚਾਰ ਕਰਦੇ ਹਨ ਉਨ੍ਹਾਂ ਨੂੰ ਵੱਡੀ ਕਲੇਸ਼ ਵਿੱਚ ਪਾਵਾਂਗਾ, ਜੇ ਉਹ ਆਪਣੇ ਕਰਮਾਂ ਤੋਂ ਮਨ ਨਾ ਫੇਰਨ। ਅਤੇ ਮੈਂ ਉਸ ਦੇ ਬੱਚਿਆਂ ਨੂੰ ਮੌਤ ਨਾਲ ਮਾਰ ਦਿਆਂਗਾ; ਅਤੇ ਸਭ ਕਲੀਸਿਆਵਾਂ ਜਾਣ ਲੈਣਗੀਆਂ ਕਿ ਮੈਂ ਉਹੀ ਹਾਂ ਜੋ ਅੰਦਰਲੀਆਂ ਭਾਵਨਾਵਾਂ ਅਤੇ ਦਿਲਾਂ ਦੀ ਜਾਂਚ ਕਰਦਾ ਹੈ; ਅਤੇ ਮੈਂ ਤੁਹਾਂ ਵਿੱਚੋਂ ਹਰ ਇੱਕ ਨੂੰ ਤੁਹਾਡੇ ਕਰਮਾਂ ਦੇ ਅਨੁਸਾਰ ਦੇਵਾਂਗਾ। ਪਰਕਾਸ਼ ਦੀ ਪੋਥੀ 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.

A sebaka sa go ikwatlhaela sa “Jezebele” e ne e le dingwaga tse tharo le seripa mo metlheng ya ga Elija, le dingwaga tse tharo le seripa tsa boporofeti go tloga ka 538 go fitlha ka 1798 mo Metlheng e e Lefifi ya tlhoriso ya bopapa. Kotlhao ya ga Jezebele le ya dikgosi tsa Yuropa tse di neng tsa dira boaka le ene, e ne e le go latlhelwa mo malaong a pitlagano le loso lwa bana ba gagwe. Go ne go na le meya e e ikanyegang mo Metlheng e e Lefifi, e le yone gape e e neng e latlhetswe mo malaong a pitlagano, mme bone ba ne ba tla tshela. Fa ba latlhelwa mo malaong a pitlagano, mafelelo a botshelo mo go ba ba ikanyegang kgotsa a loso mo go ba ba sa ikanyegeng, a ne a ikaegile ka “ditiro” tsa bone. Malao a pitlagano a ba ba ikanyegang a ne a tsala bopelotelele le botshelo. Malao a bone a pitlagano a ne a tla khutla go ela kwa bokhutlong jwa dingwaga tse tharo le seripa, fela pele Elija a tswa Sarepta go laela Ahabe gore a biletse Iseraele yotlhe kwa Thabeng ya Karamele.

> “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.

> “Penderitaan gereja itu tidak berlanjut sepanjang seluruh periode 1260 tahun. Allah, dalam kemurahan-Nya kepada umat-Nya, memperpendek masa ujian mereka yang menyala-nyala itu. Dalam menubuatkan ‘sengsara besar’ yang akan menimpa gereja, Juruselamat berkata: ‘Dan sekiranya waktunya tidak dipersingkat, maka tidak ada seorang pun yang akan selamat; tetapi oleh karena orang-orang pilihan, waktunya akan dipersingkat.’ Matius 24:22. Melalui pengaruh Reformasi, penganiayaan itu diakhiri sebelum tahun 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.

Kiam bichar dagitir, “jamalo neng∙nikanir” gita, papacy-ko nanggenchimode, “uni dedrangko siachi so·otgen”; indiba “jamalo neng∙nikanir” bichar-o janggi gnangna ku∙rachakaniba dongachim, uamangni kamrang uamangni kakket ong∙a gnangko mesokaha ine, Sarepta-ni randime bi·sani siako dakmesokani gita.

> 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.

> နောက်ထိုအမှုများနောက်မှ အိမ်ရှင်မ၏သားသည် နာမကျန်းဖြစ်လေ၏။ သူ၏နာခြင်းသည် အလွန်ပြင်းထန်သဖြင့် အသက်ရှူမကျန်တော့။ ထိုမိန်းမသည် ဧလိယအား၊ “အို ဘုရားသခင်၏လူ၊ ကျွန်မနှင့် အဘယ်သို့ဆိုင်သနည်း။ ကျွန်မ၏အပြစ်ကို အောက်မေ့စေ၍ ကျွန်မ၏သားကို သတ်ရန် အကျွန်ုပ်ထံသို့ လာသလော” ဟု ဆိုလေ၏။ ဧလိယကလည်း၊ “သင်၏သားကို ငါ့ထံ ပေးလော့” ဟု ဆိုလေ၏။ ထို့နောက် သူ့မိခင်၏ရင်ခွင်မှ ကလေးကိုယူ၍ မိမိနေထိုင်ရာ အပေါ်ခန်းသို့ သယ်ဆောင်သွားပြီး မိမိ၏အိပ်ရာပေါ်မှာ တင်ထားလေ၏။ ထို့နောက် ထာဝရဘုရားထံသို့ အော်ဟစ်ဆုတောင်း၍၊ “အို အကျွန်ုပ်၏ဘုရားသခင် ထာဝရဘုရား၊ အကျွန်ုပ်တည်းခိုနေသော မုဆိုးမအပေါ်၌လည်း သူမ၏သားကို သတ်ခြင်းအားဖြင့် ဘေးအန္တရာယ်ကို ယူဆောင်တော်မူပြီလော” ဟု ဆိုလေ၏။ ထို့နောက် သူသည် ကလေးပေါ်၌ သုံးကြိမ်တိုင်တိုင် ကိုယ်ကိုဆန့်၍ ထာဝရဘုရားထံ အော်ဟစ်ဆုတောင်းလျက်၊ “အို အကျွန်ုပ်၏ဘုရားသခင် ထာဝရဘုရား၊ ကျေးဇူးပြု၍ ဤကလေး၏အသက်ဝိညာဉ်သည် သူ့အတွင်းသို့ တဖန်ပြန်ဝင်ပါစေ” ဟု ဆိုလေ၏။ ထာဝရဘုရားသည် ဧလိယ၏အသံကို နားထောင်တော်မူသဖြင့် ကလေး၏အသက်ဝိညာဉ်သည် သူ့အတွင်းသို့ တဖန်ပြန်ဝင်လာ၍ သူသည် အသက်ပြန်ရှင်လေ၏။ ဧလိယသည် ကလေးကိုယူ၍ အပေါ်ခန်းမှ အိမ်ထဲသို့ ဆင်းလာကာ သူ့မိခင်လက်သို့ အပ်ပေးပြီးလျှင်၊ “ကြည့်လော့၊ သင်၏သားသည် အသက်ရှင်၏” ဟု ဆိုလေ၏။ ထိုမိန်းမကလည်း ဧလိယအား၊ “ယခုအားဖြင့် ကိုယ်တော်သည် ဘုရားသခင်၏လူ ဖြစ်ကြောင်းနှင့် ကိုယ်တော်၏နှုတ်၌ရှိသော ထာဝရဘုရား၏နှုတ်ကပတ်တော်သည် အမှန်တရားဖြစ်ကြောင်း ကျွန်မသိပါပြီ” ဟု ဆိုလေ၏။ ၁ ဓမ္မရာဇဝင် ၁၇:၁၇–၂၄။

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.

Mohlolohali o ile a hlokomela hore Elia e ne e le “monna oa Molimo,” hobane “lentsoe la Jehova” le ileng la khutlisetsa ngoana oa hae bophelong, e ne e le lentsoe la “’nete.” Mokhoa oo oa mehato e meraro oo Elia a ileng a ikotlolla ka oona holim’a mora oa mohlolohali o ile oa utloisisoa ke mohlolohali e le “lentsoe” le ka hanong la Elia e le “’nete.” Lentsoe la Seheberu ‘emeth’ le fetoleloa temaneng eo e le “’nete,” ’me le emela matla a pōpo a Alfa le Omega. Ke lentsoe la Seheberu le bōpiloeng ka tlhaku ea pele, ea leshome le metso e meraro, le ea ho qetela ea alfabeta ea Seheberu, ’me le emela Matla a ka khutlisetsang bafu bophelong.

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.”

Ba ba sa ikanyego, fela jaaka ba ba sa ikanyegeng mo “lobakeng” lwa nako ya teko jo bo emetsweng ke dingwaga di le tharo le sephatlo, ba amogetse katlholo ya “bolaodi jwa pitlagano.” Loso e ne e le ditlamorago tsotlhe tsa bana ba setlhopha se se neng sa latela seaka se se neng sa dira boaka mme sa ruta dithuto tsa boheitane. Botshelo bo ne jwa newa setlhopha se sengwe se se neng sa latela ditaelo tsa ga Elija, mme sa dumela Lefoko la “boammaaruri.”

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.

Widow ese o ile a latela taelo ya Elia ya gore a mo tlele metsi a sego kae le go mo nea senkgwa se sengwe, gomme go kwa ga gagwe lentšu la moporofeta go emela ba botegago mehleng ya leswiswi ya Thiathira. (Go bohlokwa go lemoga gore ge Elia a laela widow gore pele a mo fe dijo, gomme ka morago a fe morwa wa gagwe le yena ka noši, seo se emelwago ke gore Elia ke yena wa pele go amogela dijo gore a je. Ke yena wa pele go amogela molaetša, gomme ka morago ga moo kereke.) Re tsebišwa gore mediro ya ba botegago e be e le megolo kudu bofelong go feta mathomong.

> 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.

> တိရာသီရမြို့ရှိ အသင်းတော်၏ ကောင်းကင်တမန်ထံသို့ ရေးလော့။ မီးလျှံကဲ့သို့သော မျက်စိကို ပိုင်ဆိုင်တော်မူ၍၊ သန့်စင်သော ကြေးဝါကဲ့သို့သော ခြေတော်များရှိတော်မူသော ဘုရားသခင်၏ သားတော်က ဤသို့ မိန့်တော်မူ၏။ ငါသည် သင်၏ အကျင့်များကိုလည်းကောင်း၊ မေတ္တာကိုလည်းကောင်း၊ အမှုတော်ဆောင်ခြင်းကိုလည်းကောင်း၊ ယုံကြည်ခြင်းကိုလည်းကောင်း၊ သည်းခံခြင်းကိုလည်းကောင်း၊ သင်၏ အကျင့်များကိုလည်းကောင်း သိ၏။ နောက်ဆုံးသော အကျင့်တို့သည် ပထမအကျင့်တို့ထက် ပို၍များသည်ကိုလည်း သိ၏။ ဗျာဒိတ် ၂:၁၈၊ ၁၉။

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.”

Ba ba ikanyegang ba ne ba bonagatša “mediro” e mebotse nakong ya “sebaka” seo bopapa bo ilego bja fiwa sona gore bo sokologe, eupša mediro ya bona bofelong e be e le “ye mentši go feta ya mathomo.” Ge “sebaka” seo se be se fela, Kriste o ile a roma naledi ya meso ya Mpshafatšo, yeo e ilego ya thoma modiro wa go se sa tlogelela bopapa, bjoo bo rutilego kereke go “otswa, le go ja dilo tše di hlabetšwego medimo ya diswantšho.”

> 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.

> “Хэн ялж, Миний үйлсийг эцсийг нь хүртэл сахина, түүнд Би үндэстнүүдийг захирах эрх мэдэл өгнө. Тэр тэднийг төмөр таягаар захирах бөгөөд ваарчны савнууд мэт тэд үйрэн хэмхрэх болно. Энэ нь Би Эцгээсээ хүлээн авсантай адил юм. Мөн Би түүнд өглөөний одыг өгнө. Чихтэй нэгэн нь Сүнс чуулгануудад юу айлдаж буйг сонсогтун.” Илчлэлт 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.

Kristo goba le “dilo di se kae kgatlhanong” le ba ba ikanyegang kwa tshimologong ya “sebaka” se boheitseanape bo neng bo se neilwe gore bo ikwatlhaye, ka gonne ba ne ba letleletse Jesebele “yo o ipitsang moporofetessha, go ruta le go timetsa batlhanka ba me gore ba dire boaka, le go ja dilo tse di ntsheditsweng medimo setlhabelo.” Mme kwa bokhutlong jwa “sebaka” seo, ba ba ikanyegang ba ne ba tla khutsa go letla boheitseanape go tswelela ka ditimelo tsa jone.

> “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.

> “Pada abad keempat belas muncullah di Inggris ‘bintang fajar Reformasi.’ John Wycliffe adalah bentara pembaruan, bukan bagi Inggris saja, melainkan bagi seluruh Kekristenan. Protes besar terhadap Roma yang diizinkan baginya untuk nyatakan tidak akan pernah dibungkam. Protes itu membuka pergumulan yang akan berakhir pada pembebasan individu-individu, gereja-gereja, dan bangsa-bangsa.” The Great Controversy, 80.

The food God’s servants eat, is the doctrines or message they receive. Fornication is the church employing state power to accomplish the enforcement of her idolatrous doctrines. In the “space” Jezebel was given to repent, the church fled into the wilderness for protection.

Makanan yang dimakan oleh hamba-hamba Allah ialah doktrin atau mesej yang mereka terima. Percabulan ialah gereja menggunakan kuasa negara untuk melaksanakan penguatkuasaan doktrin-doktrin penyembahannya yang berhala. Dalam “ruang” yang diberikan kepada Izebel untuk bertaubat, gereja melarikan diri ke padang gurun untuk perlindungan.

> 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.

> Wɔnebaa no guanee kɔɔ sare so, faako a Onyankopɔn asiesie baabi ama no, sɛ wɔnhwɛ no so wɔ hɔ nna apem ahanu aduosia…. Na wɔmaa ɔwɔnebaa no akokɔsrade kɛse bi ntaban abien, sɛnea obetumi atu akɔ sare no so akɔ ne baabi, faako a wɔhwɛ ne so bere, ne mmere, ne bere fã bi, fi ɔwɔ no anim. Na ɔwɔ no fii n’ano tow nsu te sɛ asuyiri dii ɔwɔnebaa no akyi, sɛnea ɛbɛyɛ a asuyiri no bɛfa no akɔ. Na asase no boaa ɔwɔnebaa no, na asase no buee n’ano, na emenee asuyiri a ɔtweaseɛ kɛse no fii n’ano tow gui no. Adiyisɛm 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.

Sepanjang masa penganiayaan Izebel dan Ahab, Obaja melambangkan perlindungan yang disediakan oleh padang gurun pada masa pemerintahan kepausan.

> 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.

> Lalu Ahab memanggil Obaja, yang menjadi pengawas istananya. (Adapun Obaja sangat takut akan TUHAN; sebab demikianlah halnya, ketika Izebel melenyapkan nabi-nabi TUHAN, Obaja mengambil seratus orang nabi dan menyembunyikan mereka lima puluh orang dalam sebuah gua, serta memberi mereka makan dengan roti dan air.) 1 Raja-raja 18:3, 4.

Obadiah’s work of hiding the prophets by fifty in caves is the symbol of the place in the wilderness that was prepared by God to feed the faithful, who refused to eat the doctrines of the papacy and who also refused to accept the unholy relationship represented by her fornication with the kings of Europe. The space of time that Elijah had been directed to the widow of Sarepta for food and protection from Jezebel and Ahab, was the space of time the church fled into the wilderness, and the place prepared for them by God was represented by the work of Obadiah.

Tiro ya Obadia ya kobomba baprofeta na bituluku ya bato ntuku mitano na mabulu ezali elembo ya esika na esobe oyo Nzambe abongisaki mpo na koleisa bato ya sembo, oyo baboyaki kolya mateya ya bopapa mpe oyo baboyaki mpe kondima boyokani ya mbindo oyo emonisami na pite na ye elongo na bakonzi ya Mpoto. Ntango oyo Eliya azwaki malako ya kokende epai ya mwasi akufelá ya Sarepta mpo na bilei mpe mpo na libateli liboso ya Jezabele mpe Ahaba, ezalaki ntango oyo lingomba ekimaki na esobe, mpe esika oyo Nzambe abongiselaki bango emonisamaki na mosala ya Obadia.

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.

Indawo ka-Elija yokucasha eSarepta, ebizwa ngokuthi “Zarefathi” ngesiHeberu, isho ukuhlanzwa. Lapho isikhathi uJezebeli ayesinikwe sokuphenduka sesiphelile, u-Elija waya ku-Obadiya wayesebiza u-Ahabi ukuba ahlanganise wonke u-Israyeli eKarmeli.

> 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.

> Lalu ketika Obaja sedang dalam perjalanan, tiba-tiba Elia bertemu dengan dia; dan dia mengenalinya, lalu sujud dengan mukanya ke tanah, dan berkata, “Engkaukah itu, tuanku Elia?” Jawabnya kepadanya, “Ya, akulah ini; pergilah, katakanlah kepada tuanmu, ‘Lihatlah, Elia ada di sini.’” 1 Raja-raja 18:17, 18.

Elijah’s time with the widow of Sarepta symbolizes the Dark Ages. In the narrative of Elijah and the widow, she was gathering two sticks, for she was about to die. A widow in prophecy is a church, and she represented the church in the wilderness that was about to die.

Waktu Elia bersama balu di Sarepta melambangkan Zaman Kegelapan. Dalam kisah Elia dan balu itu, dia sedang mengumpulkan dua batang kayu, kerana dia sudah hampir mati. Seorang balu dalam nubuat ialah gereja, dan dia melambangkan gereja di padang gurun yang hampir mati.

> 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.

> Kepada malaikat jemaat di Sardis tuliskanlah: Inilah firman Dia yang memiliki ketujuh Roh Allah dan ketujuh bintang itu: Aku tahu segala pekerjaanmu; engkau mempunyai nama bahwa engkau hidup, padahal engkau mati. Berjaga-jagalah dan kuatkanlah apa yang masih tinggal, yang sudah hampir mati; sebab Aku tidak mendapati pekerjaanmu sempurna di hadapan Allah. Wahyu 3:1, 2.

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

O ne a “phutha dithupa tše pedi”, gomme a itokišetša lehu la gagwe ge Eliya a mo tsena ganong.

> 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.

> ହେ ପ୍ରଭୁଙ୍କ ବାକ୍ୟ ତାହାଙ୍କ ପାଖକୁ ଆସି କହିଲା, “ଉଠ, ସୀଦୋନଙ୍କ ଅଧୀନରେ ଥିବା ସାରେଫଥକୁ ଯାଇ ସେଠାରେ ବାସ କର; ଦେଖ, ସେଠାରେ ଥିବା ଜଣେ ବିଧବା ସ୍ତ୍ରୀଙ୍କୁ ମୁଁ ତୁମକୁ ଭରଣପୋଷଣ କରିବାକୁ ଆଦେଶ ଦେଇଛି।” ସେହିପରି ସେ ଉଠି ସାରେଫଥକୁ ଗଲେ। ଏବଂ ସେ ଯେତେବେଳେ ସହରର ଫଟକ ପାଖକୁ ପହଞ୍ଚିଲେ, ଦେଖ, ସେହି ବିଧବା ସ୍ତ୍ରୀ ସେଠାରେ ଜାଳାଣୀ କାଠ ଉଠାଉଥିଲେ; ତେଣୁ ସେ ତାଙ୍କୁ ଡାକି କହିଲେ, “ମୁଁ ନିବେଦନ କରୁଛି, ପାନ କରିବା ପାଇଁ ଏକ ପାତ୍ରରେ ଅଳ୍ପ ପାଣି ଆଣି ଦିଅ।” ଏବଂ ସେ ଯେତେବେଳେ ତାହା ଆଣିବାକୁ ଯାଉଥିଲେ, ସେ ପୁଣି ତାଙ୍କୁ ଡାକି କହିଲେ, “ମୁଁ ନିବେଦନ କରୁଛି, ତୁମ ହାତରେ ଏକ ଛୋଟ ରୁଟି ଖଣ୍ଡ ମୋ ପାଇଁ ଆଣି ଦିଅ।” ତାହାପରେ ସେ କହିଲେ, “ତୁମ ପରମେଶ୍ୱର ସଦାପ୍ରଭୁ ଜୀବନ୍ତ ଅଛନ୍ତି ବୋଲି ଶପଥ କରି କହୁଛି, ମୋ ପାଖରେ କୌଣସି ପିଠା ନାହିଁ; କେବଳ ଗୋଟିଏ ଘଡ଼ାରେ ଏକ ମୁଠି ଗୁଣ୍ଡା ଏବଂ ଗୋଟିଏ କୁଞ୍ଜାରେ ଅଳ୍ପ ତେଲ ଅଛି। ଏବଂ ଦେଖ, ମୁଁ ଦୁଇଟି କାଠ ଉଠାଉଛି, ଯେପରି ମୁଁ ଘରକୁ ଯାଇ ମୋ ଓ ମୋର ପୁଅ ପାଇଁ ତାହା ପକାଇବି, ଯାହା ଖାଇ ଆମେ ମରିଯିବୁ।” ୧ ରାଜାବଳୀ ୧୭:୮–୧୨।

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.

Motlholagadi wa Sarepta o be a phutha “dithupana tse pedi.” Motlholagadi o emela ba ba ikanyegang mo nakong ya ga Jesebele. Morwawe o emela bao mo hisitoring ya Thyatira ba ba suleng ka tsholofetso ya gore ba tla tsosiwa mo tsogong ya ntlha.

> 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.

> Lalu aku melihat takhta-takhta, dan mereka duduk di atasnya, dan kuasa untuk menghakimi diberikan kepada mereka. Dan aku melihat jiwa-jiwa mereka yang telah dipenggal kepalanya oleh karena kesaksian tentang Yesus dan oleh karena firman Allah, dan yang tidak menyembah binatang itu maupun patungnya, dan tidak menerima tandanya pada dahi mereka ataupun pada tangan mereka; dan mereka hidup kembali serta memerintah bersama Kristus seribu tahun lamanya. Tetapi orang-orang mati yang lain tidak hidup kembali sebelum genap seribu tahun itu. Inilah kebangkitan yang pertama. Berbahagia dan kuduslah orang yang mendapat bagian dalam kebangkitan yang pertama itu; atas mereka kematian yang kedua tidak berkuasa, melainkan mereka akan menjadi imam-imam Allah dan Kristus, dan akan memerintah bersama-sama dengan Dia seribu tahun lamanya. Wahyu 20:4–6.

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

Mosali yo o emela gape le ba se kae kwa Saradise, ba ba neng ba tshwanela mme ba newa diaparo tse di tšhweu.

> 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.

> Эчнээн цөөн боловч Сардист хувцсаа бузарлаагүй хэдэн нэр чамд бий; тэд зохистой учир Надтай хамт цагаан хувцастайгаар алхах болно. Ялагч нь мөн адил цагаан хувцсаар хувцаслагдах бөгөөд Би түүний нэрийг амийн номоос арчихгүй, харин түүний нэрийг Эцэгийнхээ өмнө болон Түүний тэнгэрэлчүүдийн өмнө хүлээн зөвшөөрнө. Илчлэлт 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.

A ba leng mo kerekeng ya bone ya Thyatira, ba ba swetseng mo boikanyegong, ba ba emelwang ke morwa wa motlholagadi, ba ne ba newa diaparo tse ditshweu mo setshwantshong sa botlhano.

> 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.

> Dan setelah Anak Domba itu membuka meterai yang kelima, aku melihat di bawah mezbah jiwa-jiwa mereka yang telah dibunuh oleh karena firman Allah dan oleh karena kesaksian yang mereka pegang. Dan mereka berseru dengan suara nyaring, katanya: “Berapa lama lagi, ya Tuhan, Yang Kudus dan Yang Benar, Engkau tidak menghakimi dan membalaskan darah kami kepada mereka yang diam di atas bumi?” Dan kepada masing-masing dari mereka dikaruniakan jubah putih; dan kepada mereka dikatakan, supaya mereka beristirahat lagi untuk sedikit waktu lamanya, sampai genap jumlah kawan-kawan pelayan mereka dan saudara-saudara mereka, yang akan dibunuh sama seperti mereka, itu. Wahyu 6:9–11.

The martyrs of the Dark Ages were given white robes, and were told to rest in their graves, until another group of papal martyrs were to be killed, as they had been killed. They had been murdered by the papacy during the space of three and a half years, and they were promised that the papacy would ultimately be judged, but not until a second group of papal martyrs were to be murdered, during the soon-coming Sunday law crisis. Sister White connects the martyrs’ request for judgment upon the papacy, with two passages in the book of Revelation.

Syuhada Zaman Kegelapan telah diberi jubah putih, dan diberitahu supaya beristirahat di dalam kubur mereka, sehingga satu lagi kumpulan syuhada paus akan dibunuh, sebagaimana mereka telah dibunuh. Mereka telah dibunuh oleh kepausan dalam jangka masa tiga setengah tahun, dan kepada mereka dijanjikan bahawa kepausan pada akhirnya akan dihakimi, tetapi tidak sehingga satu kumpulan kedua syuhada paus akan dibunuh, semasa krisis undang-undang Hari Ahad yang akan segera datang. Sister White mengaitkan permohonan para syuhada untuk penghakiman ke atas kepausan dengan dua petikan dalam kitab Wahyu.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> “ဟစ်တံဆိပ် ပဉ္စမကို ဖွင့်သောအခါ၊ ဗျာဒိတ်တော်ကို ရရှိသော ယောဟန်သည် မြင်ကွင်း၌ ယဇ်ပလ္လင်အောက်တွင် ဘုရားသခင်၏ နှုတ်ကပတ်တော်နှင့် ယေရှုခရစ်၏ သက်သေခံချက်ကြောင့် အသတ်ခံခဲ့ရသော အစုအဖွဲ့ကို မြင်ရ၏။ ထို့နောက် ဗျာဒိတ်ကျမ်း အခန်း ၁၈ တွင် ဖော်ပြထားသော အဖြစ်အပျက်များ ရောက်လာ၏၊ ထိုအခါ သစ္စာရှိ၍ မှန်ကန်သောသူတို့ကို ဗာဗုလုန်ထဲမှ ခေါ်ထုတ်တော်မူ၏။ [ဗျာဒိတ် 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.

Tšenolo kgaolo ya lesome le metšo e robeli, ditemana tša mathomo go fihla go tša bohlano, e emela mantšu a mabedi a temana ya pele le ya bone. Lentšu la bobedi ke pitšo ya go tšwa Babilona, gomme le swaya mathomo a tlaišo ya molao wa Sontaga, ge motsamao o matla wa morongwa wa boraro o bitša mohlape o mongwe wa Modimo go tšwa Babilona. Gape o bea temana ya leswao la bohlano mathomong a leswao la bošupa.

> “[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.

> “[Nyakupui 6:9–11 a hril]. Kane ci mi hmuhtonnak pawl hi a taktak ah a si mi an si lo ih, hmailam caan tikcu ah a um lai dingmi pawl an si.”

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

> “Wahyu 8:1–4 dipetik.” Manuscript Releases, jilid 20, 197.

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

Mwituguluko isura ya munani, imirongo ya mbere kugeza ku ya kane, ikimenyetso cya karindwi kirafungurwa.

> 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.

> Ai ntango aafungolaki elembo ya nsambo, kimia ezalaki na likoló lokola ndambo ya ngonga. Mpe namonaki baanzelu nsambo oyo batelemaki liboso ya Nzambe; mpe bapesaki bango bakelelo nsambo. Mpe anzelu mosusu ayaki mpe atelemaki pembeni ya etumbelo, azalaki na mbeki ya wolo ya mpaka; mpe bapesaki ye mpaka mingi, mpo apesa yango elongo na mabondeli ya basantu nyonso likoló ya etumbelo ya wolo oyo ezalaki liboso ya kiti ya bokonzi. Mpe milinga ya mpaka, oyo emataki elongo na mabondeli ya basantu, ematelaki liboso ya Nzambe longwa na lobɔkɔ ya anzelu. Emoniseli 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.

Mithandazo ya mashahidi wa Enzi za Giza, ambao katika muhuri wa tano wanaomba kwamba Mungu alete hukumu juu ya kahaba afanyaye uasherati pamoja na wafalme wa dunia, hupaa “mbele za Mungu,” muhuri wa saba unapofunguliwa. Uvuvio waunganisha kufunguliwa kwa muhuri wa saba na sauti ya pili ya Ufunuo kumi na nane, kwa maana ni katika sauti hiyo ya pili ambapo Mungu huzikumbuka dhambi zake, kisha huizidisha hukumu yake maradufu. Mara moja kwa ajili ya mashahidi wa Enzi za Giza, na mara moja kwa ajili ya umwagaji wa damu wa mzozo wa sheria ya Jumapili.

> 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.

> Na ndíwuliré olu ọzọ sitere n’eluigwe, sị, Pụtanụ n’ime ya, ndị m, ka unu ghara ịbụ ndị na-ekekọrịta na mmehie ya, ka unu ghara inweta kwa n’ime ihe otiti ya. N’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya dị iche iche. Kwụghachinụ ya dịka o si kwụghachi unu, nyekwanụ ya ugboro abụọ dịka ọrụ ya si dị: n’ime iko ahụ o juputara, juputaranụ ya ugboro abụọ. Mkpughe 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.

Ба Сардист хувцсаа бузарлаагүй цөөн хэдэн хүн нь 1798 онд төгссөн Тиатирагийн түүхээс гарч ирсэн хүмүүсийг төлөөлдөг. Тэднийг 1844 онд гэрлэлтэд очиж байсан бэлэвсэн эмэгтэй болох Сарептагийн бэлэвсэн эмэгтэйгээр төлөөлүүлсэн байдаг.

> “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.

> “Kuja kwa Kristo kama Kuhani wetu Mkuu mahali patakatifu zaidi, kwa ajili ya kutakaswa kwa patakatifu, kama kunavyoonyeshwa katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa Mzee wa Siku, kama kunavyowasilishwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu Lake, kama kulivyotabiriwa na Malaki, ni maelezo ya tukio lilelile; na jambo hili pia linaonyeshwa na kuja kwa bwana-arusi kwenye arusi, kama kulivyoelezwa na Kristo katika mfano wa wanawali kumi, wa Mathayo 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”.

Mosadi yo o ne a latlhegelwe ke monna, o ne a ipaakanyetsa dijo tsa gagwe tsa bofelo pele ga loso lwa gagwe, fa Elija a ne a mo laela gore a mo direle. O emela ba se kae ba ba ikanyegang mo Thyatira, ba fetela mo go ba se kae ba ba ikanyegang mo Sardis ba ba neng ba phutha “dikota tse pedi” gore go nne le “molelo”.

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.

“Makhukhwa miṋa” a imela dzhindlu dzoṱhe mbili dza Isiraele wa kale, dze dza kandekanywa nga vhupfiwa ha vhatendi vha midzimu i si yone, ha tevhedzwa nga vhukriste ha vhupapa, fhedzi dzo vha dzi tshi ḓo kuvhanganywa na u ṱanganywa sa “khuni nthihi,” kha ḓivhazwakale ya 1798 u swika 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.

> Tuhan noka janggi angna re∙baaha, ine aganaha, “Aro nang∙ni mande depante, nangna sa∙gre sa dokko ra∙bo, aro uni kosako sebo, ‘Judah-na, aro uni baksa donggipa Israelni dedrangna.’ Unikode gipin sa dokko ra∙bo, aro uni kosako sebo, ‘Joseph-na, Ephraimni dokna, aro uni baksa donggipa pilak Israelni nokdangna.’ Aro uarangko saksa dok ong∙atna sakgipin sakgipinna nangrimbo; aro uarang nang∙ni jako saksa ong∙gen. Aro nang∙ni manderangni dedrang nang∙na aganode, ‘Ia rangchi na∙a maiko miksongaha, chingaona mesokjawa ma?’ ine, uamangna aganbo, ‘Gitel Isol iako agana: Nibo, Anga Josephni dokko, jean Ephraimni jaksao donggipa ong∙a, aro uni baksa Israelni maharirangko ra∙gen; aro angan uko Judahni dok baksa, chong∙motan, Judahni dok baksa nangrimgen, aro uarangko saksa dok ong∙atgen, aro uarang angni jaksao saksa ong∙gen.’ Aro nang∙ni seaha dokrang uamangni mikkango nang∙ni jaksao donggen. Aro uamangna aganbo, ‘Gitel Isol iako agana: Nibo, Anga Israelni dedrangko jatrangni gisepo, jeona uamang re∙angahachim, unoniko ra∙gen, aro pilakchi uamangko chong∙motan pilak sideoniko rim∙chapgen, aro uamangni a∙songona rimongbagen. Aro Anga uamangko a∙songo, Israelni a∙brirangni kosako, saksa jat ong∙atgen; aro saksa raja uamang pilakni raja ong∙gen; aro uamang da∙aloba gnigipa jat ong∙jawa, ba gnigipa rajyarangona bon∙chotna kingking bakbak ong∙jawa. Aro uamang an∙tangtangko uamangni mite rangchi, ba uamangni mitchigipa bosturangchi, ba uamangni pilak niam pe∙anirangchi pollute ong∙atjawa; indiba Anga uamangko uamangni pilak dongchakrangoniko, jeon uamang pap ka∙ahachim, jokatgen, aro uamangko rongtalatgen; uni gimin uamang Angni manderang ong∙gen, aro Anga uamangni Isol ong∙gen. Aro Angni nokkol David uamangni raja ong∙gen; aro uamang pilakna saksa mes chakgipa ong∙gen; uamang Angni bichalrangchi re∙anganaba dakgen, aro Angni ge∙etanirangko rakkigen, aro uarangko dakgen. Aro Anga Angni nokkol Jakobna on∙gimin a∙songo, jeon na∙simangni agantangrang dongahachim, uamang donggen; aro uarangon uamang, uamangni dedrang, aro uamangni dedrangni dedrang jringjrotna donggen; aro Angni nokkol David uamangni sason ka∙gipa jringjrotna ong∙gen. Aro iani bate Anga uamang baksa tom∙tomani ku∙rachakani dakgen; ian uamang baksa jringjrotni ku∙rachakani ong∙gen. Aro Anga uamangko songdongatgen, aro uamangko bang∙atgen, aro Angni rongtalgipa biaprangko uamangni gisepo jringjrotna dongatgen. Angni tambu uamang baksa ong∙gen; a∙gilsak, Anga uamangni Isol ong∙gen, aro uamang Angni manderang ong∙gen. Aro jatrang ma∙sigen je Anga, Gitel, Israelko rongtalata, jensalo Angni rongtalgipa biap uamangni gisepo jringjrotna donggen.’” Ezekiel 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.

Ma Elia chhuahsan a lo ni a, Ahab leh Israel zawng zawngte chu Karmel Tlangah a koh laiin, hmeichhe nuhmei thi tawh, ramthimah tlân bo tawh kohhran chu October 22, 1844-a inneihna hma lama nuhmei hmeichhe thi tawh chu thianghlimtîrna mei atâna thing pahnih a khâwm mêk a ni. Thing pahnih khâwmna chu Isaia bung 7-a kum sawm ruk panga hnihna hnuai ber hun chhûnga famkim tûra Millerite movement khâwmna a ni. Ram lal ram hmar lam chuan 723 BC atanga 1798 thlengin Mosia samsualna a tuâr a; ram lal ram chhim lam chuan 677 BC atanga 1844 thlengin samsualna thuhmun chu a tuâr bawk. Kum 1844-ah chuan, hêng hnam pahnih tak tak thlarau lam thlahte chu thing khat, emaw hnam khat angin an lo khâwm ta a ni.

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

Jika tidak ada yang lain, Yehezkiel mentakrifkan dua batang kayu itu sebagai dua bangsa, yang menjadi satu bangsa.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Sababtoo innii Sooriyaa Damaasqoodha; mataan Damaasqoos Reezin. Waggaa jaatamii shan keessatti Efreem ni caccaba, akka saba taʼees hin taʼu. Mataan Efreem immoo Samaariyaadha; mataan Samaariyaa ilmi Remaaliyaas. Yoo isin amanuu baattan, dhugumaan hin jabaattani. Isaayaas 7:8, 9.

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

A ba mi lumelane na buprofeti jwa dingwaga di le masome a marataro le botlhano, ga re kitla re tlhomamisiwa.

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

Nang yie ka thawk zel ding hi Elijah etsakna pen a kikhawm lai ciangin.

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