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# Elijah - Number Twelve

Elijah - Nambari Kumi na Mbili

Every valley shall be exalted

Kila bonde litainuliwa

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.

Bado tunamjadili Eliya kama ishara ya kinabii. Eliya alimtangazia Ahabu kwamba kwa muda wa miaka mitatu hakutakuwa na mvua, isipokuwa kwa neno lake.

> 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.

> Eliya Mtishbi, aliyekuwa mmoja wa wenyeji wa Gileadi, akamwambia Ahabu, Kama Bwana, Mungu wa Israeli, aishivyo, ambaye nimesimama 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.

Kristo anatufahamisha katika kitabu cha Luka kwamba kipindi cha miaka mitatu kilikuwa kwa kweli miaka mitatu na nusu.

> 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.

> Naye akasema, Amin, nawaambia, hakuna nabii akubaliwaye katika nchi yake mwenyewe. Lakini nawaambia kweli, kwamba katika siku za Eliya kulikuwako wajane wengi katika Israeli, hapo mbingu ilipofungwa kwa muda wa miaka mitatu na miezi sita, njaa kuu ikawa katika nchi yote; walakini Eliya hakutumwa kwa mmoja wao, ila kwa Sarepta, mji wa Sidoni, kwa mwanamke aliyekuwa mjane. Luka 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 ilitokea katika kipindi cha Ahabu na Yezebeli, hivyo ikitambulisha miaka mitatu na nusu ya kinabii kuanzia 538 hadi 1798, wakati upapa, uliowakilishwa kama Yezebeli katika kanisa la Thiatira, ulitawala 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.

> Lakini nina mambo machache dhidi yako, kwa kuwa unamruhusu yule mwanamke Yezebeli, ajiitaye nabii, afundishe na kuwapotosha watumishi wangu watende uasherati, na kula vitu vilivyotolewa sadaka kwa sanamu. Nami nimempa nafasi ya kutubu uasherati wake; wala hakutubu. Tazama, nitamtupa kitandani, na wale wafanyao uzinzi pamoja naye nitawatupa katika dhiki kuu, isipokuwa watubu matendo yao. Nami nitawaua watoto wake kwa mauti; na makanisa yote yatatambua kwamba mimi ndiye nichunguzaye figo na mioyo; nami nitampa kila mmoja wenu kadiri ya matendo yake. Ufunuo 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.

'Nafasi ya kutubu' ya Yezebeli ilikuwa miaka mitatu na nusu katika siku za Eliya, na pia miaka mitatu na nusu ya kinabii kuanzia 538 hadi 1798 katika Enzi za Giza za mateso ya kipapa. Adhabu ya Yezebeli na wafalme wa Ulaya waliotenda uzinzi pamoja naye ilikuwa kutupwa katika kitanda cha dhiki na kifo cha watoto wake. Kulikuwepo watu waaminifu wakati wa Enzi za Giza, ambao pia walikuwa wametupwa katika kitanda cha dhiki, lakini wangeishi. Walipotupwa katika kitanda cha dhiki, hatima ya uzima kwa waaminifu au mauti kwa wasio waaminifu ilitegemea 'matendo' yao. Kitanda cha dhiki cha waaminifu kilizalisha uvumilivu na uzima. Kitanda chao cha dhiki kingekoma kuelekea mwisho wa miaka mitatu na nusu, muda mfupi kabla ya Eliya kuondoka Sarepta ili kumwamuru Ahabu kuwaita Waisraeli wote Mlima Karmeli.

> “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.

> "Mateso ya kanisa hayakuendelea katika kipindi chote cha miaka 1260. Mungu, kwa rehema Zake kwa watu Wake, alifupisha muda wa jaribu lao la moto. Katika kutabiri 'dhiki kuu' itakayolikumba kanisa, Mwokozi alisema: 'Kama siku hizo zisingalifupizwa, hakuna mwenye mwili atakayeokolewa; lakini kwa ajili ya wateule, siku hizo zitafupizwa.' Mathayo 24:22. Kupitia ushawishi wa Matengenezo, mateso hayo yalifikishwa kikomo kabla ya 1798." Pambano Kuu, 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.

Hukumu ya "kitanda cha dhiki" dhidi ya upapa ingewaua watoto wake kwa mauti, lakini hukumu hiyo ya "kitanda cha dhiki" ilikuwa na ahadi ya uzima kwa wale ambao matendo yao yalionyesha 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.

> Ikawa baada ya mambo hayo, mwana wa yule mwanamke, bibi wa nyumba, akaumwa; na ugonjwa wake ukawa mzito sana, hata hapakuwa na pumzi ndani yake. Akamwambia Eliya, Nina nini nawe, ee mtu wa Mungu? Je, umekuja kwangu kuikumbusha dhambi yangu, na kumwua mwanangu? Akamwambia, Nipe mwanao. Akamtwaa kutoka kifuani mwake, akampandisha katika chumba cha juu alikokuwa anakaa, akamlaza kitanda chake mwenyewe. Akamwulilia Bwana, akasema, Ee Bwana Mungu wangu, je! pia umemletea mabaya huyo mjane ninayekaa naye, kwa kumwua mwanawe? Kisha akajinyoosha juu ya yule mtoto mara tatu, akamwulilia Bwana, akasema, Ee Bwana Mungu wangu, nakuomba, irudi nafsi ya mtoto huyu ndani yake. Bwana akasikia sauti ya Eliya; nafsi ya yule mtoto ikairudi ndani yake, naye akaishi. Kisha Eliya akamtwaa yule mtoto, akamshusha kutoka chumba cha juu mpaka ndani ya nyumba, akamkabidhi kwa mamaye; Eliya akasema, Tazama, mwanao yu hai. Yule mwanamke akamwambia Eliya, Sasa kwa haya najua ya kuwa wewe u mtu wa Mungu, na ya kwamba neno la Bwana lililo kinywani mwako ni kweli. 1 Wafalme 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.

Mjane alitambua kwamba Eliya alikuwa "mtu wa Mungu," kwa sababu "neno la Bwana" lililomrudisha mtoto wake uhai lilikuwa neno "kweli." Mchakato wa hatua tatu wa Eliya kujinyoosha juu ya mwana wa mjane ulitambuliwa na mjane kama "neno" kinywani mwa Eliya, yaani "kweli." Neno la Kiebrania 'emeth,' limetafsiriwa katika kifungu hicho kama "kweli," na linawakilisha nguvu ya uumbaji ya Alfa na Omega. Ni neno la Kiebrania lililoundwa na herufi ya kwanza, ya kumi na tatu, na ya mwisho ya alfabeti ya Kiebrania, na linawakilisha Nguvu inayoweza kuwarejesha wafu uhai.

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.”

Waaminifu, kama vile wasio waaminifu katika “nafasi” ya muda wa majaribio uliowakilishwa na miaka mitatu na nusu, walipokea hukumu ya “kitanda cha dhiki.” Kifo kilikuwa hatima ya watoto wa kundi lililomfuata kahaba aliyefanya uasherati na kufundisha mafundisho ya upagani. Uzima ulitolewa kwa kundi lingine lililofuata maelekezo ya Eliya, na kuamini Neno la “kweli.”

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.

Mjane alikuwa ametii amri ya Eliya ya kumletea maji na kumpa mkate, na utii wake kwa neno la nabii unawakilisha waaminifu katika Enzi za Giza za Thyatira. (Ni vyema kutambua kwamba Eliya anapomwamuru mjane kwanza amlishe yeye, na baadaye amlishe mwanawe na yeye mwenyewe, kinachoonyeshwa ni kwamba Eliya ndiye wa kwanza kupokea chakula cha kula. Eliya ndiye wa kwanza kupokea ujumbe, na baadaye kanisa.) Tunaambiwa kwamba matendo ya waaminifu yalikuwa makubwa zaidi mwishoni kuliko yalivyokuwa mwanzo.

> 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.

> Na kwa malaika wa kanisa lililoko Thiatira andika; Haya ndiyo anenayo Mwana wa Mungu, aliye na macho yake kama mwali wa moto, na miguu yake kama shaba safi; Nayajua matendo yako, na upendo, na huduma, na imani, na uvumilivu wako, na matendo yako; na ya mwisho ni mengi kuliko ya kwanza. Ufunuo 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.”

Waaminifu walidhihirisha "matendo" mema wakati wa "muda" ambao upapa ulipewa wa kutubu, lakini matendo yao ya mwisho yalikuwa "zaidi kuliko ya kwanza." Wakati "muda" huo ulipokuwa ukikaribia kuisha, Kristo alituma nyota ya asubuhi ya mageuzi, ambaye alianza kazi ya kutoendelea kuuvumilia upapa, uliolifundisha kanisa "kuzini, na kula vitu vilivyotolewa kafara kwa sanamu."

> 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.

> Na yeye ashindaye, na kuyashika matendo yangu hata mwisho, nitampa mamlaka juu ya mataifa; naye atawatawala kwa fimbo ya chuma; kama vyombo vya mfinyanzi watavunjwavunjwa vipande vipande; kama vile nilivyopokea kutoka kwa Baba yangu. Nami nitampa ile nyota ya asubuhi. Aliye na sikio, na asikie kile Roho anachoyaambia makanisa. Ufunuo 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 alikuwa na "mambo machache dhidi" ya waaminifu mwanzoni mwa "nafasi" iliyotolewa kwa upapa ili kutubu, kwa kuwa walikuwa wamemruhusu Yezebeli "anayejiita nabii mwanamke, kufundisha na kuwapotosha watumishi wangu kufanya uasherati, na kula vitu vilivyotolewa sadaka kwa sanamu." Lakini mwishoni mwa "nafasi" hiyo, waaminifu hawangekubali tena upapa uendelee na upotoshaji wake.

> “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.

> Katika karne ya kumi na nne, 'nyota ya asubuhi ya Matengenezo' ilionekana nchini Uingereza. John Wycliffe alikuwa mpiga mbiu wa matengenezo, si kwa Uingereza tu, bali kwa Ukristo wote. Upinzani mkubwa dhidi ya Roma ambao aliruhusiwa kuutamka haukuweza kamwe kunyamazishwa. Upinzani huo ulifungua mapambano yaliyokuwa yatasababisha ukombozi wa watu binafsi, wa makanisa, na wa mataifa. 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.

Chakula ambacho watumishi wa Mungu hula ni mafundisho au ujumbe wanaoupokea. Uzinzi ni kanisa kutumia mamlaka ya serikali kulazimisha ufuataji wa mafundisho yake ya kuabudu sanamu. Katika "muda" ambao Yezebeli alipewa wa kutubu, kanisa lilikimbilia jangwani kwa ulinzi.

> 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.

> Na yule mwanamke akakimbilia nyikani, ambako ana mahali palipoandaliwa na Mungu, ili wamlishe huko siku elfu moja mia mbili na sitini.... Na yule mwanamke akapewa mabawa mawili ya tai mkuu, apate kuruka kwenda nyikani, mahali pake, ambako anatunzwa kwa wakati, na nyakati, na nusu wakati, mbali na uso wa yule nyoka. Naye yule nyoka akatoa katika kinywa chake maji kama gharika nyuma ya yule mwanamke, ili amchukue kwa ile gharika. Nayo nchi ikamsaidia yule mwanamke, nchi ikafunua kinywa chake, ikameza ile gharika ambayo yule joka alitoa katika kinywa chake. Ufunuo 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.

Katika kipindi cha mateso ya Yezebeli na Ahabu, Obadia aliwakilisha ulinzi wa nyika uliotolewa wakati wa utawala wa kipapa.

> 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.

> Naye Ahabu akamwita Obadia, aliyekuwa msimamizi wa nyumba yake. (Sasa Obadia alimcha Bwana sana: kwa maana ikawa, wakati Yezebeli alipowaua manabii wa Bwana, Obadia akachukua manabii mia, akawaficha kwa hamsini hamsini katika pango, akawalisha kwa 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.

Kazi ya Obadia ya kuwaficha manabii kwa makundi ya hamsini katika mapango ni ishara ya mahali nyikani palipoandaliwa na Mungu ili kuwalisha waaminifu, waliokataa kupokea mafundisho ya upapa na pia waliokataa kukubali uhusiano usio mtakatifu uliowakilishwa na uzinzi wake na wafalme wa Ulaya. Kipindi ambacho Eliya aliagizwa kwenda kwa mjane wa Sarepta ili apate chakula na ulinzi dhidi ya Yezebeli na Ahabu, ndicho kipindi ambacho kanisa lilikimbilia nyikani, na mahali palipoandaliwa kwao na Mungu paliwakilishwa na kazi 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.

Mahali alipojificha Eliya huko Sarepta, ambalo kwa Kiebrania huitwa “Zarephath,” jina hilo humaanisha utakaso. Wakati muda uliotolewa kwa Yezebeli kutubu ulipoisha, Eliya akaenda kwa Obadia, akamwagiza Ahabu kuwaita Waisraeli wote Karmeli.

> 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.

> Na Obadia alipokuwa njiani, tazama, Eliya akakutana naye; akamtambua, akaanguka kifudifudi, akasema, Je! Ndiwe bwana wangu Eliya? Naye akamjibu, Mimi ndiye; enenda, ukamwambie bwana wako, Tazama, Eliya yupo hapa. 1 Wafalme 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.

Wakati wa Elijah pamoja na mjane wa Sarepta unaashiria Enzi za Giza. Katika simulizi la Elijah na yule mjane, alikuwa akikusanya vijiti viwili, kwa kuwa alikuwa karibu kufa. Mjane katika unabii ni kanisa, na yeye alimwakilisha kanisa lililo jangwani ambalo lilikuwa karibu 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.

> Na kwa malaika wa kanisa lililoko Sardi andika; Haya ndiyo asemayo yeye aliye na Roho saba za Mungu, na nyota saba; Nayajua matendo yako, ya kwamba una jina la kuwa hai, nawe umekufa. Uwe na macho, ukayaimarisha yaliyosalia, yaliyo karibu kufa; kwa maana sijayaona matendo yako kuwa yametimia mbele za Mungu. Ufunuo 3:1, 2.

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

Alikuwa "akikusanya vijiti viwili", na akijiandaa kwa kifo chake wakati Eliya alipomkatiza.

> 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.

> Neno la Bwana likamjia, likisema, Ondoka, uende Zarefathi, iliyo ya Sidoni, ukae huko; tazama, nimemwamuru mjane mmoja huko akuhudumie. Basi akaondoka akaenda Zarefathi. Alipofika kwenye lango la mji, tazama, yule mwanamke mjane alikuwa huko akikusanya kuni; akamwita, akasema, Naomba uniletee maji kidogo katika chombo nipate kunywa. Na alipokuwa akiendelea kwenda kuteka, akamwita, akasema, Naomba uniletee pia kipande kidogo cha mkate mkononi mwako. Naye akasema, Kama aishivyo Bwana Mungu wako, sina mkate, ila konzi ya unga katika pipa, na mafuta kidogo katika chupa; tena, tazama, ninakusanya fito mbili ili niende niipike kwa ajili yangu na mwanangu, tukale, kisha tufe. 1 Wafalme 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.

Mjane wa Sarepta alikuwa akikusanya "fito mbili." Mjane huyo anawakilisha waaminifu katika nyakati za Yezebeli. Mwanawe anawakilisha wale katika historia ya Thiatira ambao walikufa wakiwa na ahadi ya kufufuliwa katika ufufuo wa kwanza.

> 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.

> Na nikaona viti vya enzi, na walioketi juu yake; nao wakapewa hukumu; nami nikaona roho za wale waliokatwa vichwa kwa ajili ya ushuhuda wa Yesu, na kwa ajili ya neno la Mungu, na wale ambao hawakumsujudia yule mnyama, wala sanamu yake, wala hawakuwa wamepokea chapa yake juu ya vipaji vya nyuso zao, wala mikononi mwao; nao wakaishi na kutawala pamoja na Kristo miaka elfu moja. Lakini wafu wengine hawakuishi tena hata ile miaka elfu moja ilipokwisha. Huu ndio ufufuo wa kwanza. Heri na mtakatifu yeye aliye na sehemu katika ufufuo wa kwanza; kwa hao mauti ya pili haina mamlaka, bali watakuwa makuhani wa Mungu na wa Kristo, nao watatawala pamoja naye miaka elfu moja. Ufunuo 20:4-6.

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

Mjane pia anawakilisha wale wachache huko Sardis, waliostahili na walipewa mavazi meupe.

> 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.

> Lakini unao wachache hata huko Sardi ambao hawajatia unajisi mavazi yao; nao watatembea pamoja nami wakiwa wamevaa meupe, kwa kuwa wanastahili. Yeye ashindaye, huyo atavikwa mavazi meupe; nami sitalifuta jina lake kutoka katika kitabu cha uzima, bali nitalikiri jina lake mbele za Baba yangu, na mbele ya malaika zake. Ufunuo 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.

Wale wa kanisa la nne la Thiatira, waliokufa kwa uaminifu, waliowakilishwa na mwana wa mjane, walipewa mavazi meupe katika muhuri wa tano.

> 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 alipoifungua muhuri wa tano, nikaona chini ya madhabahu roho za wale waliouawa kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda waliokuwa nao; nao wakalia kwa sauti kuu, wakisema, Hata lini, Ee Bwana, Mtakatifu na wa kweli, hutahukumu na kulipiza kisasi cha damu yetu juu ya wakaao juu ya nchi? Kila mmoja wao akapewa vazi jeupe; wakaambiwa wapumzike bado kwa muda mfupi, hata watumishi wenzao na ndugu zao, watakaouawa kama wao, watakapotimia. Ufunuo 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.

Wafia-dini wa Enzi za Giza walipewa mavazi meupe, na wakaambiwa wapumzike makaburini mwao, hadi kundi lingine la wafia-dini wa kipapa lingeuawa, kama walivyokuwa wameuawa. Walikuwa wameuawa na upapa katika muda wa miaka mitatu na nusu, na wakaahidiwa kwamba upapa hatimaye ungehukumiwa, lakini si kabla kundi la pili la wafia-dini wa kipapa lingeuawa, wakati wa mzozo wa sheria ya Jumapili unaokuja hivi karibuni. Dada White anaunganisha ombi la wafia-dini kwamba upapa uhukumiwe na vifungu viwili katika kitabu cha Ufunuo.

> “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.

> Wakati muhuri wa tano ulipofunguliwa, Yohana aliyepokea Ufunuo katika maono aliona chini ya madhabahu kundi la waliouawa kwa ajili ya Neno la Mungu na ushuhuda wa Yesu Kristo. Baada ya hayo, yakaja matukio yaliyoelezwa katika sura ya kumi na nane ya Ufunuo, wakati wale waaminifu na wa kweli wanapoitwa kutoka Babeli. [Ufunuo 18:1-5, imenukuliwa.] Manuscript Releases, juzuu ya 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.

Ufunuo 18:1-5 unawakilisha sauti mbili zilizomo katika aya ya kwanza na ya nne. Sauti ya pili ni mwito wa kutoka Babeli, nao unaashiria mwanzo wa mateso ya sheria ya Jumapili, wakati harakati yenye nguvu ya malaika wa tatu inapoliita kundi lingine la Mungu kutoka Babeli. Yeye pia anaweka kifungu kutoka muhuri wa tano katika ufunguzi wa muhuri wa saba.

> “[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.

> [Ufunuo 6:9-11 imenukuliwa]. Hapa kulikuwa na taswira zilizoonyeshwa kwa Yohana ambazo hazikuwa halisi, bali zile ambazo zingekuwapo katika kipindi fulani cha wakati ujao.

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

> "Ufunuo 8:1-4 imenukuliwa." Manuscript Releases, juzuu ya 20, 197.

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

Katika Ufunuo sura ya nane, aya ya kwanza hadi ya nne, muhuri wa saba unafunguliwa.

> 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 kwa muda wa kama nusu saa. Nikaona malaika saba waliokuwa wamesimama mbele za Mungu; nao wakapewa tarumbeta saba. Na malaika mwingine akaja akasimama penye madhabahu, akiwa na chetezo cha dhahabu; naye akapewa ubani mwingi, ili autoe pamoja na sala za watakatifu wote juu ya madhabahu ya dhahabu iliyo mbele ya kiti cha enzi. Na moshi wa ule ubani, pamoja na sala za watakatifu, ukapaa 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.

Maombi ya wafia dini wa Enzi za Giza, ambao katika muhuri wa tano wanaomba kwamba Mungu alete hukumu juu ya kahaba aziniye na wafalme wa nchi, yanapaa “mbele za Mungu” wakati muhuri wa saba unafunguliwa. Msukumo wa ufunuo unaoanisha kufunguliwa kwa muhuri wa saba na sauti ya pili ya Ufunuo wa kumi na nane, kwa maana ni katika sauti ya pili ndipo Mungu anakumbuka maovu yake, naye kisha anazidisha hukumu yake mara dufu. Mara moja kwa ajili ya wafia dini wa Enzi za Giza, na mara moja kwa ajili ya umwagaji damu mkubwa wa mgogoro 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.

> Nikasikia sauti nyingine kutoka mbinguni ikisema, Tokeni kwake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake. Mlipeni kama alivyowalipa ninyi, na mwongeze maradufu kwake kwa kadiri ya matendo yake; katika kikombe alichokijaza, mjazeni kwake maradufu. Ufunuo 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.

Wachache walioko Sardi ambao hawakuwa wameinajisi mavazi yao, wanawakilisha wale waliotoka katika historia ya Thiatira iliyoishia mwaka 1798. Hao wanawakilishwa na mjane wa Sarepta, ambaye alikuwa akienda kwenye arusi mwaka 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.

> Kuja kwa Kristo kama Kuhani Mkuu wetu hadi Patakatifu pa Patakatifu, kwa ajili ya utakaso wa patakatifu, kama ilivyoletwa wazi katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa yule Mzee wa Siku, kama ilivyoonyeshwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu lake, kulikotabiriwa na Malaki, ni maelezo ya tukio lile lile; na hili pia limewakilishwa na kuja kwa bwana-arusi kwenye arusi, kama lilivyoelezwa na Kristo katika mfano wa wanawali kumi, wa Mathayo 25.

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”.

Mjane alikuwa akijiandalia mlo wake wa mwisho kabla ya kifo chake, wakati Eliya alipomwamuru amhudumie. Anawakilisha wachache waaminifu huko Thyatira, akihamia kwa wachache waaminifu huko Sardi waliokuwa wakikusanya "vijiti viwili" kwa ajili ya "moto".

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.

"Fito mbili" zinawakilisha nyumba zote mbili za Israeli ya kale, ambazo zilikanyagwa chini na upagani, kisha na upapa, lakini zilipaswa kukusanywa pamoja na kuunganishwa kuwa "fito moja," katika historia ya 1798 hadi 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, Zaidi ya hayo, wewe mwanadamu, jitwalie fimbo moja, uiandike juu yake, Kwa Yuda, na kwa wana wa Israeli wenzake; kisha utwae fimbo nyingine, uiandike juu yake, Kwa Yosefu, fimbo ya Efraimu, na kwa nyumba yote ya Israeli wenzake; kisha uzishikanishe moja na nyingine ziwe fimbo moja; nazo zitakuwa moja mkononi mwako. Na wana wa watu wako watakapokuzungumzia, wakisema, Je, hutatuonyesha unamaanisha nini kwa hizi? Waambie, Bwana MUNGU asema hivi; Tazama, nitaitwaa fimbo ya Yosefu, iliyo mkononi mwa Efraimu, pamoja na makabila ya Israeli wenzake, nami nitaiweka pamoja na fimbo ya Yuda, na kuzifanya kuwa fimbo moja; nazo zitakuwa moja mkononi mwangu. Na hizo fimbo ulizoziandikia zitakuwa mkononi mwako mbele ya macho yao. Na uwaambie, Bwana MUNGU asema hivi; Tazama, nitawatoa wana wa Israeli kutoka kati ya mataifa walikokwenda, nami nitawakusanya kutoka pande zote, na kuwaleta katika nchi yao wenyewe; nami nitawafanya taifa moja katika nchi juu ya milima ya Israeli; na mfalme mmoja atakuwa mfalme kwao wote; wala hawatakuwa tena mataifa mawili, wala hawatagawanyika tena kuwa falme mbili kamwe; wala hawatajitia unajisi tena kwa sanamu zao, wala kwa machukizo yao, wala kwa makosa yao yote; bali nitawaokoa katika makao yao yote walimotenda dhambi, nami nitawatakasa; nao watakuwa watu wangu, nami nitakuwa Mungu wao. Na Daudi, mtumishi wangu, atakuwa mfalme juu yao; nao wote watakuwa na mchungaji mmoja; nao wataenenda katika hukumu zangu, na kuzishika amri zangu, na kuzitenda. Nao watakaa katika nchi niliyompa Yakobo mtumishi wangu, walikokaa baba zenu; nao watakaa humo, wao na watoto wao na watoto wa watoto wao, hata milele; na mtumishi wangu Daudi atakuwa mkuu wao milele. Tena nitafanya nao agano la amani; litakuwa agano la milele pamoja nao; nami nitawaweka na kuwazidisha, nami nitaweka patakatifu pangu katikati yao milele. Maskani yangu pia itakuwa pamoja nao; naam, nitakuwa Mungu wao, nao watakuwa watu wangu. Na mataifa watajua ya kwamba mimi Bwana naitakasa Israeli, patakatifu pangu litakapokuwa 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.

Eliya alipoondoka Sarepta ili kumwita Ahabu na Israeli wote waende Mlima Karmeli, kanisa mjane lililokimbilia nyikani lilikuwa likikusanya fito mbili kwa ajili ya moto unaomtakasa mjane kabla ya harusi ya tarehe 22 Oktoba 1844. Kukusanywa kwa fito hizo mbili ndiko kukusanywa kwa harakati ya Wamileraiti kunakotimizwa katika kipindi cha mwisho cha miaka sitini na tano kilichotambuliwa katika Isaya sura ya saba. Ufalme wa kaskazini uliteseka chini ya laana ya Musa kuanzia 723 KK hadi 1798, na ufalme wa kusini uliteseka chini ya laana hiyo hiyo kuanzia 677 KK hadi 1844. Mnamo 1844, wazao wa kiroho wa yale mataifa mawili halisi walikusanywa pamoja kama fito moja, au taifa moja.

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

Angalau, Ezekieli anafafanua vijiti viwili kama mataifa mawili, ambayo yanaungana kuwa taifa moja.

> 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.

> Kwa maana kichwa cha Shamu ni Dameski, na kichwa cha Dameski ni Resini; na ndani ya miaka sitini na mitano Efraimu atavunjika, asiwe watu tena. Na kichwa cha Efraimu ni Samaria, na kichwa cha Samaria ni mwana wa Remalia. Msipoamini, kwa hakika hamtathibitika. Isaya 7:8, 9.

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

Ikiwa hatutaamini unabii wa miaka sitini na tano, hatutaimarishwa.

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

Tutaendelea kuwasilisha uashiriaji wa Eliya katika makala inayofuata.

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