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# Elijah - Number Twelve

Éliya — Nambala ya Kumi na Mbili

Every valley shall be exalted

Mupata wese uchasimudzwa.

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.

Tiri kuramba tichitarisa Erija sechiratidzo chechiporofita. Erija akazivisa kuna Ahabhu kuti kwaisazova nemvura, kunze kwokunge ari iye ataura, kwemakore matatu.

> 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.

> Na Eliya, M’Tishbi, wa miongoni mwa wakazi wa Gileadi, akamwambia Ahabu, Kama Bwana, Mungu wa Israeli, aishivyo, ambaye ninasimama mbele zake, hakutakuwa na umande wala mvua miaka hii, ila kwa neno langu. 1 Wafalme 17:1.

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

Kristu anatizivisa mubhuku raRuka kuti makore matatu iwayo akanga ari makore matatu nehafu chaizvoizvo.

> 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.

> Iye akati, Zvirokwazvo ndinoti kwamuri, hakuna muporofita anogamuchirwa munyika yake pachake. Asi ndinokuudzai chokwadi, chirikadzi zhinji dzaiva muIsraeri pamazuva aEriya, denga parakavharwa makore matatu nemwedzi mitanhatu, nzara huru payakanga iri pamusoro penyika yose; asi Eriya haana kutumwa kune mumwe wavo, kunze kwekuSarepta, guta reSidhoni, kumukadzi akanga ari chirikadzi. Ruka 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.

Miaka mitatu na nusu ilitukia katika wakati wa Ahabu na Yezebeli; kwa hivyo ikitambulisha ile miaka mitatu na nusu ya kinabii tangu 538 hadi 1798, wakati upapa, uliowakilishwa kama Yezebeli katika kanisa la Thiatira, ulipotawala katika Enzi za Giza.

> 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.

> Asi ndine zvinhu zvishoma zvandinopikisa kwauri, nokuti unotendera mukadzi uya Jezebheri, anozviti muporofitakadzi, kuti adzidzise nokunyengera varanda vangu kuti vaite upombwe nokudya zvinhu zvakabayirwa kuzvifananidzo. Uye ndakamupa nguva yokuti atendeuke paupombwe hwake; asi haana kutendeuka. Tarira, ndichamuwisira panhovo, navanofambidzana naye muupombwe ndichavaisa mukutambudzika kukuru, kana vasingatendeuki pamabasa avo. Uye vana vake ndichavauraya norufu; uye machechi ose achaziva kuti ini ndini iye anoongorora itsvo nemwoyo; uye ndichapa mumwe nomumwe wenyu zvakafanira mabasa enyu. Zvakazarurwa 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.

Nguva ya Yezebeli “yokuti atendeuke” yakanga iri makore matatu nehafu mumazuva aEriya, uye makore matatu nehafu echiporofita kubva muna 538 kusvika muna 1798 munguva dzeRima dzekutambudzwa kweupapa. Kurangwa kwaYezebeli nemadzimambo eEurope akaita upombwe naye, kwaiva kukandirwa pamubhedha wedambudziko nerufu rwevana vake. Munguva dzeRima maivawo nemweya yakatendeka yakanga yakandirwawo pamubhedha wedambudziko, asi ivo vaizorarama. Pakukandirwa pamubhedha wedambudziko, mugumo woupenyu kune vakatendeka kana rufu kune vasina kutendeka waibva pa“mabasa” avo. Mubhedha wedambudziko wevakatendeka wakabereka kutsungirira noupenyu. Mubhedha wavo wedambudziko waizoguma kwava pedyo nokupera kwemakore matatu nehafu, Eriya asati abva paSarepta kuti arayire Ahabhi kuti adanidze Israeri yose kuGomo reKarimeri.

> “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.

> “Kutambudzwa kwekereke hakuna kuenderera mberi mukati menguva yose yemakore 1260. Mwari, netsitsi kuna vanhu Vake, vakapfupisa nguva yokuedzwa kwavo kunopisa. Pakufanotaura nezve‘kutambudzika kukuru’ kwaizowira kereke, Muponesi akati: ‘Dai mazuva iwayo asina kupfupikiswa, pangadai pasina munhu aiponeswa; asi nokuda kwavasanangurwa mazuva iwayo achapfupikiswa.’ Mateo 24:22. Kubudikidza nesimba reReformation, kutambudzwa kwakasvika pakuguma kusati kwasvika 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.

Kuhukumiwa kwa “kitanda cha dhiki” kwa upapa kunge“waua watoto wake kwa mauti,” lakini hukumu ya “kitanda cha dhiki” ilikuwa na ahadi ya uzima kwa wale ambao matendo yao yalidhihirisha uaminifu wao, kama ilivyoonyeshwa katika kifo cha mwana wa mjane wa Sarepta.

> 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.

> Zvino zvakaitika shure kwezvinhu izvi kuti mwanakomana womukadzi, tenzikadzi wemba, akarwara; uye kurwara kwake kwakava kukuru kwazvo zvokuti mukanga musisina kufema maari. Zvino akati kuna Eria, Ndine mhaka yei newe, iwe munhu waMwari? Wauya kwandiri kuzoyeuchidza chivi changu, nokuuraya mwanakomana wangu here? Iye akati kwaari, Ndipe mwanakomana wako. Akamubvisa pachipfuva chake, akamutakura akakwira naye kuimba yapamusoro kwaaigara, akamuradzika pamubhedha wake. Akachema kuna Jehovha, akati, Haiwa, Jehovha Mwari wangu, makatounganisirawo chirikadzi yandiri kugara nayo zvakaipa, nokuuraya mwanakomana wayo here? Akazvambarara pamusoro pomwana katatu, akachema kuna Jehovha, akati, Haiwa, Jehovha Mwari wangu, ndinokumbira kwamuri, mweya womwana uyu ngaudzokerezve maari. Jehovha akanzwa inzwi raEria; mweya womwana ukadzokerezve maari, akararama. Eria akatora mwana, akamuburutsa kubva muimba yapamusoro akamuisa mumba, akamupa kuna mai vake; Eria akati, Tarira, mwanakomana wako mupenyu. Mukadzi akati kuna Eria, Zvino ndinoziva neizvi kuti iwe uri munhu waMwari, uye kuti shoko raJehovha riri mumuromo mako ichokwadi. 1 Madzimambo 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.

Mfelokazi wakazindikira kuti Eliya wakaŵa “munthu wa Chiuta,” pakuti “mazgu gha Yehova” agho ghakaweluska mwana wake ku umoyo, ghakaŵa mazgu gha “unenesko.” Ndondomeko ya nthowa zitatu ya Eliya kujitanda pa mwana wa mfelokazi yikapulikikwa na mfelokazi kuti ni “mazgu” agho ghakaŵa mu mlomo wa Eliya nga ni “unenesko.” Lizgu la Chihebere “’emeth,” likung’anamulika mu ndime iyi kuti “unenesko,” ndipo likwimira nkhongono yakulenga ya Alfa na Omega. Ni lizgu la Chihebere ilo likapangika na kalata yakwamba, ya nambara thalente, na yakumalira ya alifabeti ya Chihebere, ndipo likwimira Nkhongono iyo yingawuska ŵakufwa na kuŵaweluska ku umoyo.

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.”

Okutendeka kuli lyaakulikilwa, mbubonya mbuli ku bashaabushimbe mu “mwanya” gwa mukuungulukila ogwakiikirizibwa ni myaka esatu n’ekitundu, baafuna omusango ogw’“kitanda kya kulabirako obubabare.” Olufu lwe lwali omugabo gw’abaana b’ekibiina ekyagoberera omukazi omwenzi eyakola obwenzi era n’ayigiriza enyigiriza ez’obupagaani. Obulamu bwahaibwe ekibiina ekindi ekyagoberera obulagirizi bwa Eriya, era ne bakkiriza Ekigambo eky’“mazima.”

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.

Mureri akanga ateyeerera murairo waEriya wokuti amuunzire mvura shoma nokumupa chingwa, uye kuteerera kwake kushoko romuprofita kunomirira vakatendeka vari muNguva dzeRima dzeTiatira. (Zvakafanira kucherechedzwa kuti apo Eriya anoraira mureri kuti atange amupa zvokudya, uye pashure pacho achidyisa mwanakomana wake pamwe naye pachake, chinomiririrwa ndechokuti Eriya ndiye anotanga kugamuchira zvokudya kuti adye. Ndiye anotanga kugamuchira shoko, uye pashure pacho kereke.) Tinoziviswa kuti mabasa avakatendeka akanga ari makuru pakuguma kupfuura pakutanga.

> 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.

> Uye kunyora kungirozi yekereke iri muTiatira uchiti: Izvi ndizvo zvinotaura Mwanakomana waMwari, ane meso akaita somurazvo womoto, uye tsoka dzake dzakafanana nendarira yakaisvonaka; Ndinoziva mabasa ako, norudo, nokushumira, nokutenda, nokutsungirira kwako, namabasa ako; uye okupedzisira kupfuura okutanga. Zvakazarurwa 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.”

Vakatendeka vakaratidza “mabasa” akanaka mukati me“nguva” iyo upapa hwakapiwa kuti hupfidze, asi mabasa avo pakupedzisira akanga “akawanda kupfuura okutanga.” Sezvo “nguva” yacho yakanga yava kuguma, Kristu akatuma nyenyedzi yamangwanani yokuvandudzwa, yakatanga basa rokurega kushivirira upapa, uhwo hwaidzidzisa kereke “kuita upombwe, nokudya zvinhu zvakabayirwa kuzvifananidzo.”

> 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.

> Uyo anokunda, nokuchengeta mabasa angu kusvikira kumugumo, ndichamupa simba pamusoro pamarudzi; uye achavatonga netsvimbo yesimbi; semidziyo yomuumbi vachapwanywa zvimedu-zvimedu; sezvandakagamuchira ini kuna Baba vangu. Uye ndichamupa nyamasase. Uyo ane nzeve, ngaanzwe zvinorehwa noMweya kumachechi. Zvakazarurwa 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.

Khristasi wakuwa “zvinhu zvishoma zvaaipikisa” pamusoro pevakanga vakatendeka pakutanga kwe“nguva” yakanga yapiwa upapa kuti hupfidze, nokuti vakanga vabvumira Jezebheri “anozviti muprofitakadzi, kuti adzidzise nokunyengera varanda vangu kuti vaite upombwe, uye kuti vadye zvakabairwa zvifananidzo.” Asi pakuguma kwe“nguva” iyoyo, vakatendeka vaizorega kutambura vachirega upapa huchiramba huri mberi nokunyengera kwahwo.

> “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.

> “Muzana remakore regumi namana kwakabuda muEngland ‘nyeredzi yamangwanani yeShanduko yeKutenda.’ John Wycliffe akanga ari mutauri wokutanga weshoko rokushandurwa, kwete weEngland chete, asi wechiKristudhomu chose. Kuramba kukuru Roma kwaakabvumirwa kutaura kwaisazombonyaradzwa. Kuramba ikoko kwakazarura kurwa kwaizoguma nokusunungurwa kwavanhu pachavo, kwamachechi, nokwamarudzi.” 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.

Zvekudya zvinodyiwa navaranda vaMwari idzidziso kana shoko ravanogamuchira. Upombwe ndihwo kushandisa kwesimba rehurumende nekereke kuti ikwanise kumanikidza kutevedzerwa kwedzidziso dzayo dzekunamata zvidhori. Munguva ye“nzvimbo” yakapiwa Jezebheri kuti atendeuke, kereke yakatizira murenje kuti iwane dziviriro.

> 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.

> Mukadzi akatizira kurenje, kwaakanga aine nzvimbo yaakagadzirirwa naMwari, kuti vamutarisire ipapo kwemazuva ane chiuru chimwe namazana maviri namakumi matanhatu…. Uye mukadzi akapiwa mapapiro maviri egondo guru, kuti abhururukire kurenje, kunzvimbo yake, kwaanodyiswa kwenguva, nenguva, nehafu yenguva, kubva pachiso chenyoka. Nyoka ikabudisa mumuromo mayo mvura sorwizi ichitevera mukadzi, kuti amutakurwe nemafashamo. Asi nyika ikabatsira mukadzi, nyika ikashamisa muromo wayo, ikamedza rwizi rwakanga rwabudiswa neshato mumuromo mayo. Zvakazarurwa 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.

Panguva yokutambudzwa kwaJezebheri naAhabhu, Obhadhiya akamiririra kudzivirirwa kwakapiwa nerenje munguva yekutonga kweupapa.

> 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.

> Ndipo Ahabu akamwita Obadia, ambaye alikuwa msimamizi wa nyumba yake. (Basi Obadia alimcha sana Bwana; kwa maana ikawa, wakati Yezebeli alipowaua manabii wa Bwana, Obadia akawachukua manabii mia moja, akawaficha hamsini hamsini katika pango, akawalisha mkate na maji.) 1 Wafalme 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.

Basa raObhadhia rokuviga vaporofita nemapoka evanhu makumi mashanu mumapako chiratidzo chenzvimbo iri murenje yakagadzirirwa naMwari kuti afudze vakatendeka, avo vakaramba kudya dzidziso dzoupapa uye vakarambawo kugamuchira ukama husina utsvene hunomiririrwa noupfambi hwaro nemadzimambo eEurope. Nguva yakarairwa Eria kuti aende kuchirikadzi yeSarepta kuti awane zvokudya nokudzivirirwa kubva kuna Jezebheri naAhabhu, ndiyo nguva yakatizira kereke murenje, uye nzvimbo yavakagadzirirwa naMwari yakamiririrwa nebasa raObhadhia.

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.

Nzvimbo yokuvanda yaEria paSarepta, inonzi “Zarephath” muchiHebheru, inoreva kunatswa. Nguva yakanga yapihwa Jezebheri yokutendeuka payakaguma, Eria akaenda kuna Obhadhia akarayira Ahabhu kuti aunganidze vaIsraeri vose kuKarimeri.

> 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.

> Obhadhiya paaiva munzira, tarirai, Erija akasangana naye; uye akamuziva, akawira pasi nechiso chake, akati, Ndimi here ishe wangu Erija? Akamupindura akati, Ndini; enda, undoudza ishe wako, Tarirai, Erija ari pano. 1 Madzimambo 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.

Nthawi ya Eliya limodzi ndi mkazi wamasiye wa ku Sarepta ikuyimira Nthawi za Mdima. M’nkhani ya Eliya ndi mkazi wamasiye uja, iye anali kutola timitengo tiwiri, popeza anali pafupi kufa. Mkazi wamasiye, m’ulosi, amayimira mpingo, ndipo iye anayimira mpingo wa m’chipululu umene unali pafupi kufa.

> 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.

> Uye engilosini yebandla laseSardesi loba, ukuthi: Nakhu okushiwo nguyena oneMimoya eyisikhombisa kaNkulunkulu, lezinkanyezi eziyisikhombisa: Ngiyayazi imisebenzi yakho, ukuthi uledumela lokuthi uyaphila, kanti ufile. Qaphela, uqinise okuseleyo osekuseduze lokufa; ngoba kangitholanga imisebenzi yakho iphelele phambi kukaNkulunkulu. IsAmbulo 3:1, 2.

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

Iye “a o kokotela tinkuni letimbirhi”, naswona a ri karhi a lunghekela rifu ra yena loko Eliya a n'wi kavanyeta.

> 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.

> Ndipo izwi raJehovha rakasvika kwaari richiti, Simuka, uende kuZarefati, riri reZidhoni, ugare ikoko; tarira, ndaraira chirikadzi ikoko kuti ikuchengete. Naizvozvo akasimuka, akaenda kuZarefati. Zvino paakasvika pasuo reguta, tarira, chirikadzi yakanga iripo ichinhonga huni; akamudana akati, Ndikumbirawo, ndivigirewo mvura shoma mumudziyo, kuti ndinwe. Zvino achiri kuenda kunoitora, akamudana akati, Ndikumbirawo, ndivigirewowo chimedu chechingwa muruoko rwako. Iye akati, NaJehovha Mwari wako mupenyu, handina chingwa chakabikwa, asi tsama shoma youpfu mumudziyo, namafuta mashoma muchinu; zvino tarira, ndiri kuunganidza huni mbiri, kuti ndipinde ndigobikira ini nomwanakomana wangu, kuti tidye, tigofa. 1 Madzimambo 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.

Chirikadzi yeSarepta yakanga ichiunganidza “tsvimbo mbiri.” Chirikadzi iyi inomirira vakatendeka panguva yaJezebheri. Mwanakomana wayo anomirira avo, mukati menhoroondo yeTiatira, vakafa vaine chipikirwa chokuti vachamutswa murumuko rwokutanga.

> 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.

> Uye ndakaona zvigaro zvoushe; vakagara pamusoro pazvo, vakapiwa kutonga; uye ndakaona mweya yevakanga vagurwa misoro nokuda kwouchapupu hwaJesu, nokuda kweshoko raMwari, nevakanga vasina kunamata chikara, kana mufananidzo wacho, kana kugamuchira mucherechedzo waro pahuma dzavo kana pamaoko avo; vakararama vakatonga pamwe naKristu kwemakore ane chiuru. Asi vamwe vakafa havana kuzorarama zvakare kusvikira makore ane chiuru apera. Uku ndiko kumuka kwokutanga. Wakaropafadzwa uye mutsvene ndiye ane mugove mukumuka kwokutanga; pamusoro pavadaro rufu rwechipiri haruna simba, asi vachava vaprista vaMwari navaKristu, uye vachatonga pamwe naye kwemakore ane chiuru. Zvakazarurwa 20:4–6.

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

မုဆိုးမသည်လည်း စာရဒိ၌ရှိသော၊ ထိုက်တန်၍ အဖြူရောင်အဝတ်တန်ဆာများကို ပေးအပ်ခံရသော လူနည်းစုကို ကိုယ်စားပြုသည်။

> 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.

> Une mazina mashoma kunyange muSardisi asina kusvibisa nguo dzavo; uye vachafamba neni vakapfeka zvichena, nokuti vakafanirwa nazvo. Uyo anokunda, ndiye achapfekedzwa nguo chena; uye handingazombodzimi zita rake mubhuku roupenyu, asi ndichapupura zita rake pamberi paBaba vangu, napamberi pevatumwa vavo. Zvakazarurwa 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.

Avo vaive muchechi yechina yeTiatira, vakafa vakatendeka, vachimiririrwa nemwanakomana wechirikadzi, vakapiwa nguo chena muchisimbiso chechishanu.

> 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.

> Na paakazarura chisimbiso chechishanu, ndakaona pasi peatari mweya yevaya vakanga vaurayiwa nokuda kweshoko raMwari, uye nokuda kweuchapupu hwavakanga vakabata; vakadanidzira nenzwi guru, vachiti: Kusvikira rinhi, imi Ishe, muri mutsvene uye vechokwadi, musingatongi nokutsiva ropa redu kuna avo vagere panyika? Uye mumwe nomumwe wavo akapiwa nguvo chena; zvikarehwa kwavari kuti vazorore havo chinguva chiduku, kusvikira vamwe varanda pamwe chete navo navanun’una vavowo, vaizourayiwa sezvavakaitwa ivo, vazadziswa. Zvakazarurwa 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.

Vakafira kutenda vemunguva dzeRima vakapiwa nguvo chena, uye vakaudzwa kuti vazorore mumakuva avo, kusvikira rimwe boka revakafira kutenda nevapapa raizourayiwa, sezvavakanga vaurayiwa. Vakanga vaurayiwa neupapa mukati menguva yemakore matatu nehafu, uye vakavimbiswa kuti upapa hwaizotongwa pakupedzisira, asi kwete kusvikira rimwe boka rechipiri revakafira kutenda nevapapa raizourayiwa, panguva yedambudziko remutemo weSvondo riri kuuya nokukurumidza. Hanzvadzi White inobatanidza chikumbiro chevakafira kutenda chokuti mutongo uuye pamusoro peupapa, nezvikamu zviviri zviri mubhuku raZvakazarurwa.

> “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.

> “Pakazarurwa chisimbiso chechishanu, Johani Muporofita wezvakazarurwa akaona muchiratidzo pasi peartari boka revaya vakaurayiwa nokuda kweShoko raMwari uye nokuda kweuchapupu hwaJesu Kristu. Mushure maizvozvo kwakatevera zviitiko zvinotsanangurwa muchitsauko chegumi nesere chaZvakazarurwa, apo avo vakatendeka nechokwadi vanodanwa kuti vabude muBhabhironi. [Zvakazarurwa 18:1–5, zvatorwa.]” 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.

Chivumbulutso 18:1–5 chikuimira mawu awiri a pa vesi 1 ndi pa vesi 4. Mawu achiwiriwo ndi kuitana kutuluka mu Babulo, ndipo akusonyeza chiyambi cha kuzunzidwa kwa lamulo la Lamlungu, pamene kayendedwe ka mphamvu ka mngelo wachitatu kaitana nkhosa zina za Mulungu kutuluka mu Babulo. Komanso amaika ndime ya chisindikizo chachisanu pa kutsegulidwa kwa chisindikizo chachisanu ndi chiwiri.

> “[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.

> “[Chakazarurwa 6:9–11 yakatorwa]. Pano Johane akaratidzwa zviitiko zvakanga zvisiri zvechokwadi panguva iyoyo, asi izvo zvaizovapo mune imwe nguva yaizouya.”

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

> “ପ୍ରକାଶିତ ବାକ୍ୟ 8:1–4 ଉଦ୍ଧୃତ।” Manuscript Releases, ଖଣ୍ଡ 20, 197.

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

Muzvakazarurwa, chitsauko 8, ndima 1 kusvika 4, chisimbiso chechinomwe chinovhurwa.

> 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.

> Na alipofungua muhuri wa saba, kukawa na kimya mbinguni kama muda wa nusu saa. Nami nikawaona wale malaika saba wanaosimama mbele za Mungu; nao wakapewa baragumu saba. Na malaika mwingine akaja akasimama madhabahuni, naye alikuwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili auweke pamoja na maombi ya watakatifu wote juu ya madhabahu ya dhahabu iliyo mbele ya kiti cha enzi. Na moshi wa ule uvumba, uliokuja pamoja na maombi ya watakatifu, ukapanda mbele za Mungu kutoka mkononi mwa yule malaika. Ufunuo 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.

Minyengetelo ya vavulawuri va Tinguva ta Munyama, lava eka xilemo xa vuntlhanu va kombelaka leswaku Xikwembu xi tisa vuavanyisi ehenhla ka nghwavava leyi endlaka vumbhisa ni tihosi ta misava, yi tlhandlukela “ehenhla emahlweni ka Xikwembu,” loko xilemo xa vunkaye xi pfuriwa. Mupfuxeto wu hlanganisa ku pfuriwa ka xilemo xa vunkaye ni rito ra vumbirhi ra Nhlavutelo 18, hikuva hi rito ra vumbirhi laha Xikwembu xi tsundzukaka swidyoho swa yena, kutani xi tlhela xi andzisa vuavanyisi bya yena hi kambirhi. Kan’we hikwalaho ka vavulawuri va Tinguva ta Munyama, naswona kan’we hikwalaho ka ku halatiwa ka ngati eka mpfilumpfilu wa nawu wa Sonto.

> 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.

> Ndipo ndakamwa rimwe izwi richibva kudenga, richiti, Budai maari, imi vanhu vangu, kuti murege kugovana muzvivi zvake, uye kuti murege kugamuchira zvirango zvake. Nokuti zvivi zvake zvasvika kudenga, uye Mwari warangarira zvakaipa zvake. Mutsivei sezvaakakutsivai imi, uye mupetepeterei kaviri maererano namabasa ake; mumukombe waakazadza, mumuzadzirei zvakapetwa kaviri. Zvakazarurwa 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.

Sardis හි තම වස්ත්‍ර අපවිත්‍ර කර නොගත් සුළු පිරිස, 1798 දී අවසන් වූ තියාතීරාගේ ඉතිහාසයෙන් පිටතට පැමිණි අයව නියෝජනය කරති. ඔවුන් සරෙප්තාහි වැන්දඹුව විසින් නියෝජනය කරනු ලබති; එනම්, 1844 දී විවාහයට යමින් සිටි වැන්දඹුවකි.

> “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.

> “Ukubuyela kukaKristu njengompristi wethu omkhulu endaweni engcwelengcwele kakhulu, ukuze kuhlanjululwe indlu engcwele, okuboniswe kuDaniyeli 8:14; ukuza kweNdodana yomuntu kuMdala Wezinsuku, njengoba kuvezwe kuDaniyeli 7:13; kanye nokuza kweNkosi ethempelini layo, okwabikezelwa nguMalaki, kuyizincazelo zesenzakalo esisodwa esifanayo; futhi lokhu kuphinde kufanekiswe ukuza komkhwenyana emshadweni, okwachazwa nguKristu emzekelisweni wezintombi eziyishumi, kuMathewu 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”.

Umfelokazi wayelungiselela kudla kwakhe kwekugcina ngaphambi kwekufa kwakhe, ngesikhatsi Eliya amyala kutsi amnikete. Ufanekisa labo labambalwa labetsembekile eThiyathira, sebangena kulabo labambalwa labetsembekile eSardisi labebabutsa “tindvuku letimbili” tekwenta “umlilo”.

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.

“Tisvo zviviri” zvinomirira dzimba mbiri dzaIsraeri yekare, dzakatsikwa-tsikwa nechihedheni uyezve neupapa, asi dzaifanira kuunganidzwa pamwe chete nokubatanidzwa dzive “tsvimbo imwe,” munhoroondo ya1798 kusvika 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.

> Neno la Bwana likanijia tena, kusema, Tena, ewe mwanadamu, jitwalie gongo moja, ukaandike juu yake, Kwa ajili ya Yuda, na kwa ajili ya wana wa Israeli wenzake; kisha utwae gongo jingine, ukaandike juu yake, Kwa ajili ya Yusufu, gongo la Efraimu, na kwa ajili ya nyumba yote ya Israeli wenzake; nawe uyaunge moja kwa jingine yawe gongo moja; nayo yatakuwa kitu kimoja mkononi mwako. Na watoto wa watu wako watakaposema nawe, wakisema, Je, hutatuonyesha maana ya mambo haya? waambie, Bwana MUNGU asema hivi; Tazama, nitalitwaa gongo la Yusufu, lililo mkononi mwa Efraimu, na kabila za Israeli wenzake, nami nitawaweka pamoja nalo, yaani, pamoja na gongo la Yuda, na kuyafanya kuwa gongo moja, nayo yatakuwa kitu kimoja mkononi mwangu. Na hayo magongo unayoandika juu yake yatakuwa mkononi mwako mbele ya macho yao. Ukawaambie, Bwana MUNGU asema hivi; Tazama, nitawatwaa wana wa Israeli kutoka kati ya mataifa, walikokwenda, nami nitawakusanya toka kila upande, na kuwaleta katika nchi yao wenyewe; nami nitawafanya kuwa taifa moja katika nchi ile, juu ya milima ya Israeli; na mfalme mmoja atakuwa mfalme wao wote; wala hawatakuwa tena mataifa mawili, wala hawatagawanywa tena kabisa kuwa falme mbili; wala hawatajitia unajisi tena kwa sanamu zao, wala kwa machukizo yao, wala kwa makosa yao yoyote; bali nitawaokoa kutoka makao yao yote waliyozini humo, nami nitawatakasa; hivyo watakuwa watu wangu, nami nitakuwa Mungu wao. Naye Daudi mtumishi wangu atakuwa mfalme juu yao; nao wote watakuwa na mchungaji mmoja; tena watakwenda katika hukumu zangu, na kuzishika amri zangu, na kuzitenda. Nao watakaa katika nchi ile niliyompa Yakobo mtumishi wangu, waliokaa baba zenu; nao watakaa humo, wao, na watoto wao, na watoto wa watoto wao, milele; naye Daudi mtumishi wangu atakuwa mkuu wao milele. Tena nitafanya agano la amani pamoja nao; litakuwa agano la milele pamoja nao; nami nitawaweka imara, na kuwazidisha, nami nitaweka patakatifu pangu katikati yao milele. Na maskani yangu nayo itakuwa pamoja nao; naam, nitakuwa Mungu wao, nao watakuwa watu wangu. Na mataifa watajua ya kuwa mimi Bwana ndiye ninayewatakasa Israeli, patakatifu pangu kitakapokuwa katikati yao milele. Ezekieli 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.

Elija paanobva muSarepta kuti andoshevedza Ahabi naIsiraeri yose kuGomo reKarimeri, kereke yechirikadzi yakanga yatizira murenje yakanga ichiunganidza huni mbiri dzomoto unonatsa chirikadzi pamberi pemuchato wa22 Gumiguru, 1844. Kuunganidzwa kwehuni mbiri ndiko kuunganidzwa kwebato reMillerite, kunozadzikiswa munguva yokupedzisira yamakore makumi matanhatu namashanu inoratidzwa muna Isaya 7. Umambo hwokumusoro hwakatambura kutukwa kwaMozisi kubva muna 723 BC kusvikira muna 1798, uye umambo hwokumaodzanyemba hwakatambura kutukwa kumwe cheteko kubva muna 677 BC kusvikira muna 1844. Muna 1844, vazukuru vomweya vemarudzi maviri iwayo chaiwo vakaunganidzwa pamwe chete sechimuti chimwe, kana kuti rudzi rumwe.

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

Kana kusina chimwewo, Ezekieri anotsanangura matanda maviri iwayo semarudzi maviri, anozova rudzi rumwe.

> 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.

> Nokuti musoro weSiria ndiDhamasiko, uye musoro weDhamasiko ndiRezini; uye mukati memakore makumi matanhatu namashanu Efuremu richaputswa, kuti rirege kuva rudzi. Uye musoro waEfuremu iSamaria, uye musoro weSamaria mwanakomana waRemaria. Kana musingatendi, zvirokwazvo hamungasimbiswi. Isaya 7:8, 9.

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

ហើយ​បើយើង​មិន​ជឿ​ទំនាយ​អំពី​រយៈពេល​ហុកសិប​ប្រាំ​ឆ្នាំ​ទេ នោះ​យើង​នឹង​មិន​ត្រូវ​បាន​តាំង​ឲ្យ​មាំមួន​ឡើយ។

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

Ticharamba tichitsanangura chiratidzo chaEria munyaya inotevera.

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