Article

# Elijah - Number Twelve

UEliya — Inani Leshumi Elinesibini

Every valley shall be exalted

Yonke intili iya kuphakanyiswa

Author

Jeff Pippenger

Published

October 17, 2023

Formats

PDF
Word
Song MP3

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.

Sisajongene noEliya njengomfuziselo wesiprofeto. UEliya wabhengeza kuAhabhi ukuba kwakungayi kubakho mvula, ngaphandle kwelizwi lakhe, iminyaka emithathu.

> 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.

> Waza uEliya umTishbite, owayengowabemi baseGiliyadi, wathi kuAhabhi, Ehleli nje uYehova uThixo kaSirayeli, endimi phambi kwakhe, akuyi kubakho mungu namvula kule minyaka, ngaphandle 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.

UKristu usixelela encwadini kaLuka ukuba loo minyaka mithathu yayikokwenene yiminyaka emithathu nesiqingatha.

> 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.

> Waza wathi, Inene ndithi kuni, akukho mprofeti wamkelekileyo ezweni lakowabo. Ke ndithi kuni ngenyaniso, babebaninzi abahlolokazi kwaSirayeli ngemihla kaEliya, xa izulu lalivaliwe iminyaka emithathu neenyanga ezintandathu, xa kwakukho indlala enkulu kulo lonke ilizwe; kodwa uEliya akazange athunyelwe nakomnye kubo, ngaphandle kwaseSarepta, umzi wakwaSidon, kumfazi owayengumhlolokazi. 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.

Iminyaka emithathu enesiqingatha yenzeka ngexesha lika-Ahabhi noIzebhele, ngaloo ndlela ichaza iminyaka emithathu enesiqingatha yesiprofeto ukusuka ngowama-538 kude kube ngowama-1798, xa upopu, omelwe njengoIzebhele ebandleni laseTiyatira, wayelawula ngexesha lamaXesha Obumnyama.

> 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.

> Noko ke ndinezinto ezimbalwa nxamnye nawe, ngokuba uvumela loo mfazi uIzebhele, uzibiza ngokuba ungumprofetikazi, ukuba afundise aze alahlekise abakhonzi bam ukuba benze uhenyuzo, badle nezinto ezibingelelwe kwizithixo. Ndamnika nexesha lokuguquka kuhenyuzo lwakhe; akaguqukanga ke. Yabonani, ndiya kumphosa ebhedini, nabo bakrexezayo naye ndibaphose embandezelweni enkulu, ngaphandle kokuba baguquke kwimisebenzi yabo. Nabantwana bakhe ndiya kubabulala ngokufa; aya kwazi onke amabandla ukuba ndinguye ophengululayo izintso neentliziyo; ndinike elowo kuni ngokwemisebenzi yenu. ISityhilelo 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.

“Isithuba sokuguquka” sikaYezebhele sasiyiminyaka emithathu enesiqingatha ngemihla kaEliya, kwaneminyaka emithathu enesiqingatha yesiprofeto ukususela ku-538 kuse ku-1798 kumaXesha Obumnyama entshutshisweni yobupopu. Isohlwayo sikaYezebhele nookumkani baseYurophu abahenyuza naye, saba kukuphonswa embhedeni wembandezelo nokufa kwabantwana bakhe. Kwakukho imiphefumlo ethembekileyo ngexesha lamaXesha Obumnyama, eyayiphonswe nayo embhedeni wembandezelo, kodwa yona yayiya kuphila. Xa bephonswa embhedeni wembandezelo, isiphumo sobomi kwabanyanisekileyo okanye sokufa kwabangenanyaniseko sasixhomekeke “emisebenzini” yabo. Umbhede wembandezelo wabanyanisekileyo wavelisa unyamezelo nobomi. Umbhede wabo wembandezelo wawuya kuphela ngasekupheleni kweminyaka emithathu enesiqingatha, kanye phambi kokuba uEliya amke eSarepta aye kuyalela uAhabhi ukuba abize wonke uSirayeli eNtabeni yeKarmele.

> “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.

> “Intshutshiso yebandla ayizange iqhubeke kulo lonke ixesha leminyaka eli-1260. UThixo, ngenceba kubantu baKhe, walifinyeza ixesha lovavanyo lwabo oluvuthayo. Ekuxeleni kwangaphambili ‘imbandezelo enkulu’ eyayiza kwehlela ibandla, uMsindisi wathi: ‘Ukuba loo mihla ibingafinyezwanga, bekungayi kusinda namnye umntu: kodwa ngenxa yabanyuliweyo loo mihla iya kufinyezwa.’ Mateyu 24:22. Ngenxa yempembelelo yoHlaziyo intshutshiso yapheliswa ngaphambi kowe-1798.” Imbambano Enkulu, 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.

Umgwebo “wombhede wembandezelo” wobupopu wawuya “kubabulala abantwana bakhe ngokufa,” kodwa umgwebo “wombhede wembandezelo” wawunesithembiso sobomi kwabo imisebenzi yabo yabonakalisa ukuthembeka kwabo, njengoko kubonisiwe ekufeni konyana womhlolokazi waseSarepta.

> 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.

> Kwathi, emva kwezi zinto, unyana womfazi, inkosikazi yaloo ndlu, wagula; nesigulo sakhe saba qatha kakhulu, kwada akwabakho kuphefumla kusaseleyo kuye. Wathi ke kuEliya, Ndinantoni na nawe, ndoda kaThixo? Uze kum na ukuba undikhumbuze isono sam, ubulale unyana wam? Wathi ke kuye, Ndinike unyana wakho. Wamthabatha esifubeni sakhe, waza wamthwala wamsa egumbini eliphezulu, apho wayehlala khona, waza wamlalisa embhedeni wakhe. Wakhala kuYehova, wathi, Yehova, Thixo wam, ulizisele na nembandezelo umhlolokazi endiphambukela kuye, ngokubulala unyana wakhe? Wazolula phezu komntwana kathathu, wakhala kuYehova, wathi, Yehova, Thixo wam, ndiyakubongoza, mawubuye umphefumlo walo mntwana ungene kuye. UYehova waliva ilizwi likaEliya; waza umphefumlo womntwana wabuyela kuye, waphila. UEliya wamthabatha umntwana, wehla naye ephuma egumbini engena endlwini, wamnika unina; waza uEliya wathi, Yabona, unyana wakho uyaphila. Wathi umfazi kuEliya, Ngoku ndiyazi ngale nto ukuba wena uyindoda kaThixo, nokuba ilizwi likaYehova emlonyeni wakho liyinyaniso. 1 Kumkani 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.

Umhlolokazi waqonda ukuba uEliya waye “ngumntu kaThixo,” kuba “ilizwi leNkosi” elambuyisela ebomini umntwana wakhe, lalingelizwi “lenyaniso.” Inkqubo yamanyathelo amathathu kaEliya yokuzolula phezu konyana womhlolokazi yaqondwa ngumhlolokazi njengokuba “ilizwi” emlonyeni kaEliya lali “yinyaniso.” Igama lesiHebhere elithi ‘emeth,’ liguqulelwe kweso siqendu ngokuba “yinyaniso,” yaye limela amandla okudala ka-Alfa no-Omega. Liligama lesiHebhere elenziwe ngonobumba wokuqala, oweshumi elinesithathu nowokugqibela boonobumba besiHebhere, yaye limela Amandla onokubabuyisela ebomini abafileyo.

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.”

Abathembekileyo, kanye njengabangathembekanga “kwisithuba” sexesha lovavanyo esifanekiselwa yiminyaka emithathu enesiqingatha, bafumana umgwebo “webhedi yembandezelo.” Ukufa kwaba sisiphumo kubantwana bohlobo olwalulandela ihenyukazi elalisenza uhenyuzo laza lafunda iimfundiso zobuhedeni. Ubomi banikwa olunye uhlobo olwalulandela imiyalelo kaEliya, lwakholwa liLizwi “lenyaniso.”

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.

Umhlolokazi wayelandele umyalelo kaEliya wokumzisela amanzi nokumnika isonka esithile, yaye ukuthobela kwakhe ilizwi lomprofeti kumela abathembekileyo kumaXesha Obumnyama aseThiyathira. (Kufanelekile ukuqaphela ukuba xa uEliya eyalela umhlolokazi ukuba aqale ngokumondla, aze emva koko ondle unyana wakhe naye ngokwakhe, oko kumela ukuba uEliya ngowokuqala ukufumana ukudla ukuze adle. Ngowokuqala ukufumana umyalezo, ize emva koko ibe yibandla.) Siyaxelelwa ukuba imisebenzi yabathembekileyo yayimikhulu ngakumbi ekupheleni kunasekuqaleni.

> 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.

> Uze ubhale kwingelosi yebandla laseTiyatira, ukuthi; Utsho ezi zinto uNyana kaThixo, onamehlo afana nedangatye lomlilo, neenyawo zakhe zifana nobhedu olucocekileyo; Ndiyayazi imisebenzi yakho, nothando, nolungiselelo, nokholo, nomonde wakho, nemisebenzi yakho; yaye ezokugqibela zingaphezu kwezokuqala. ISityhilelo 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.”

Abathembekileyo babonakalisa “imisebenzi” emihle ngexesha “elathiweyo” ubupopu abaluphiwayo ukuze buguquke, kodwa imisebenzi yabo ekugqibeleni yaba “ngaphezu kokuqala.” Njengoko elo “thuba” lalisondela esiphelweni, uKristu wathumela inkwenkwezi yasekuseni yohlaziyo, eyaqalisa umsebenzi wokungabi sabanyamezela ubupopu, obabufundisa ibandla ukuba “lenze uhenyuzo, lidle nezinto ezibingelelwe kwizithixo.”

> 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.

> Nalowo owoyisayo, aze agcine imisebenzi yam kude kuse ekupheleni, ndiya kumnika igunya phezu kweentlanga; yaye uya kuzilawula ngentonga yentsimbi; ziya kutyunyuzwa zibe ziingceba njengezitya zombumbi; kwanjengoko nam ndawamkelayo kuBawo. Yaye ndiya kumnika inkwenkwezi yasekuseni. Lowo unendlebe, makeve oko uMoya akutshoyo kuwo amabandla. IsiTyhilelo 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.

UKristu waye “enezinto ezimbalwa achasene nazo” kwabathembekileyo ekuqaleni “kwesithuba” awasinikwa ubupopu ukuba buguquke, kuba babemvumele uIzebhele “ozibiza ngokuba ungumprofetikazi, ukuba afundise, alahlekise abakhonzi bam ukuba benze umbulo, badle nezinto ezibingelelwe kwizithixo.” Kodwa ekupheleni “kwesithuba” abathembekileyo babeza kuyeka ukuvumela ubupopu ukuba buqhubeke nokubahenda kwabo.

> “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.

> “Ngenkulungwane yeshumi elinesine kwavela eNgilani ‘inkwenkwezi yokusa yoHlaziyo.’ UJohn Wycliffe wayengumanduleli wohlaziyo, kungekhona ngenxa yeNgilani yodwa, kodwa ngenxa yeNgqobhoko yonke. Isikhalazo esikhulu esichasene neRoma awavunyelwayo ukuba asivakalise asizange sithuliswe. Eso sikhalazo savula umzabalazo owawuza kuphumela ekukhululweni kwabantu ngabanye, kwamabandla, nakweentlanga.” 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.

Ukutya okutyiwa ngabakhonzi bakaThixo ziimfundiso okanye umyalezo abawamkelayo. Ukuhenyuza kukuba ibandla lisebenzise amandla orhulumente ukunyanzelisa ukuphunyezwa kweemfundiso zalo zonqulo-zithixo. Ebudeni “bexesha” uIzebhele awalinikwayo ukuba aguquke, ibandla labalekela entlango ukuze likhuselwe.

> 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.

> Waza umfazi wasabela entlango, apho anendawo ayilungiselelwe nguThixo, ukuze ondliwe khona iintsuku eziliwaka namakhulu amabini anamashumi amathandathu.... Kanti ke umfazi wanikwa amaphiko amabini okhozi olukhulu, ukuze abhabhele entlango, aye endaweni yakhe, apho ondliwa khona ixesha, namaxesha, nesiqingatha sexesha, ekude nobuso benyoka. Yaza inyoka yakhupha emlonyeni wayo amanzi, engathi ngumlambo, emva komfazi, ukuze imgungxule loo mlambo. Kodwa umhlaba wamnceda umfazi, umhlaba wawuvula umlomo wawo, wawuginya umlambo owawukhutshwe yinamba emlonyeni wayo. IsiTyhilelo 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.

Ngexesha lentshutshiso kaYezebhele noAhabhi, u-Obhadiya wamela ukhuseleko olwalunikwa yintlango ngexesha lolawulo lobupopu.

> 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.

> UAhabhi wabiza u-Obhadiya, owayengumphathi wendlu yakhe. (Ke kaloku u-Obhadiya wayemoyika kakhulu uYehova; kuba kwathi, xa uIzebhele wabanqumla abaprofeti bakaYehova, u-Obhadiya wathabatha abaprofeti abalikhulu, wabafihla ngamashumi amahlanu emqolombeni, wabondla ngesonka nangamanzi.) 1 Kumkani 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.

Umsebenzi ka-Obhadiya wokufihla abaprofeti ngamashumi amahlanu emiqolombeni ngumqondiso waloo ndawo entlango eyayilungiswe nguThixo ukuze ondle abathembekileyo, ababenqabile ukutya iimfundiso zobupopu, nababenqabile nokwamkela ubudlelwane obungcwele obabumelwe bubuhenyu bayo nookumkani baseYurophu. Ixesha uEliya awayeyalelwe ngalo ukuba aye kumhlolokazi waseSarepta ukuze afumane ukutya nokukhuselwa kuIzebhele noAhabhi, lalilixesha ibandla elabalekela ngalo entlango, yaye indawo eyayilungiselwe bona nguThixo yayimelwe ngumsebenzi ka-Obhadiya.

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 kaEliya yokuzimela eSarepta, ebizwa ngokuba yi“Zarephath” ngesiHebhere, ithetha ukucocwa. Xa ixesha awalinikwa uIzebhele lokuguquka laphela, uEliya waya kuObhadiya waza wabiza uAhabhi ukuba ahlanganisele wonke uSirayeli eKarmele.

> 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.

> Ke kaloku, ekubeni u-Obhadiya wayesendleleni, yabona, uEliya wadibana naye; waza wamqonda, wawa ngobuso bakhe, wathi, Nguwe na lowo, nkosi yam uEliya? Wamphendula wathi, Ndinguye; hamba, uxelele inkosi yakho ukuthi, Yabona, uEliya ulapha. 1 Kumkani 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.

Ixesha likaEliya nomhlolokazi waseSarepta lifuzisela amaXesha Obumnyama. Kwingxelo kaEliya nomhlolokazi, lo mfazi wayeqokelela iintonga ezimbini, kuba wayesele eza kufa. Umhlolokazi kwisiprofeto ulubandla, yaye yena wayemela ibandla entlango elalisele liza 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.

> Yibhalela isithunywa sebandla laseSardis, uthi; Utsho ezi zinto lowo uneMimoya esixhenxe kaThixo, neenkwenkwezi ezisixhenxe; Ndiyazi imisebenzi yakho, ukuba unegama elokuba uyaphila, kanti ufile. Phaphama, uzomeleze izinto eziseleyo, ezisele ziza kufa; kuba andiyifumananga imisebenzi yakho igqibelele phambi koThixo. ISityhilelo 3:1, 2.

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

Wayeqokelela “iinkuni ezimbini”, yaye wayezilungiselela ukufa kwakhe xa uEliya emphazamisa.

> 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.

> Lafika ke ilizwi leNkosi lisithi kuye, Suk’ ume, uye eTsarefathi, eyaseTsidon, uhlale khona; yabona, ndimyalele khona umhlolokazi ukuba akuxhase. Wavuka ke waya eTsarefathi. Wathi akufika esangweni lomzi, yabona, umhlolokazi wayelapho etheza iinkuni; wambiza, wathi kuye, Ndicela undiphathele amanzi amancinane ngesitya, ukuze ndisele. Ke kaloku xa wayesiya kuwathabatha, waphinda wambiza, wathi, Ndicela undiphathele nesiqhekezana sesonka esesandleni sakho. Wathi yena, Ehleli nje uYehova uThixo wakho, andinalo iqebengwana, ndinesandla nje somgubo embizeni, nentwana yeoli ebhotileni; yabona, nditheza iinkuni ezimbini, ukuze ndingene ndiyilungiselele mna nonyana wam, siyidle, size sife. 1 Kumkani 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.

Umhlolokazi waseSarpta wayeqokelela “iintonga ezimbini.” Umhlolokazi umele abathembekileyo ngexesha likaIzebhele. Unyana wakhe umele abo, ngexesha lembali yaseTiyatira, abafa benesithembiso sokuvuswa kuvuko lokuqala.

> 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.

> Ndaza ndabona iitrone; kwahlalwa phezu kwazo, kwanikelwa kubo ukugweba. Ndaza ndabona imiphefumlo yabo banqunyulwe iintloko ngenxa yobungqina bukaYesu nangenxa yelizwi likaThixo, nabo bangalinqulayo irhamncwa, kwanawo umfanekiselo walo, bengawamkelanga nomqondiso walo emabunzini abo nasezandleni zabo; baza baphila, balawula noKristu iminyaka eliwaka. Ke bona abanye abafileyo ababuyanga baphila kwada kwagqitywa iminyaka eliwaka. Olu luvuko lokuqala. Unoyolo, ungcwele, lowo unesabelo eluvukweni lokuqala; ukufa kwesibini akunagunya phezu kwabanjalo; kodwa baya kuba ngabefundisi bakaThixo nokaKristu, balawule kunye naye iminyaka eliwaka. ISityhilelo 20:4–6.

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

Umhlolokazi ukwamele nabo abambalwa baseSardis, ababefanelekile baza banikwa iingubo ezimhlophe.

> 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.

> Unamagama ambalwa kwaseSardes angangcolisanga izambatho zawo; yaye aya kuhamba nam emhlophe, kuba awafanele. Lowo woyisayo, yena uya kwambathiswa ngeengubo ezimhlophe; yaye andiyi kulicima igama lakhe encwadini yobomi, kodwa ndiya kulivuma igama lakhe phambi koBawo, naphambi kweengelosi zakhe. ISityhilelo 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.

Abo bakwibandla lesine laseTiyatira, abafa bethembekile, abafanekiselwa ngunyana womhlolokazi, banikwa izambatho ezimhlophe kwitywina lesihlanu.

> 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.

> Yaye ke xa eyivule itywina lesihlanu, ndabona phantsi kwesibingelelo imiphefumlo yabo babebulewe ngenxa yelizwi likaThixo nangenxa yobungqina ababebubambileyo; yaza yadanduluka ngezwi elikhulu, isithi, Koda kube nini na, Nkosi, engcwele nenyanisekileyo, ungagwebi, ungaphindeleli igazi lethu kwabo bahleli emhlabeni? Kwaza kwanikelwa kubo bonke ngamnye iingubo ezimhlophe; kwathiwa kubo mabaphumle okwethutyana, kude kuzaliseke nabo bakhonzi kunye nabo abazalwana babo, ababeza kubulawa njengabo. ISityhilelo 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.

Abafeli bokholo bamaXesha Obumnyama banikwa iingubo ezimhlophe, baza baxelelwa ukuba mabaphumle emangcwabeni abo, de kubulawe elinye iqela labafeli bokholo elabulawa ngupopu, njengoko nabo babebulewe. Babebulewe ngupopu kwisithuba seminyaka emithathu enesiqingatha, yaye bathembiswa ukuba upopu ekugqibeleni uya kugwetywa, kodwa kungabi njalo de kubulawe iqela lesibini labafeli bokholo elabulawa ngupopu, ngexesha lentlekele yomthetho weCawa ekufuphi ukuza. UDade White unxulumanisa isicelo sabafeli bokholo sokugwetywa ngopopu, neendima ezimbini encwadini yeSityhilelo.

> “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.

> “Xa litywina itywina lesihlanu, uYohane umTyhileli embonweni wabona phantsi kwesibingelelo iqela labo babulawelwa iLizwi likaThixo nobungqina bukaYesu Kristu. Emva koku kwalandela imiboniso echazwe kwisahluko seshumi elinesibhozo seSityhilelo, xa abo banyanisekileyo nabayinyaniso bebizelwa ukuphuma eBhabhiloni. [ISityhilelo 18:1–5, icatshuliwe.]” Manuscript Releases, umqulu 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.

IsiTyhilelo isahluko seshumi elinesibhozo iivesi zokuqala ukuya kwesihlanu simele amazwi amabini evesi yokuqala nevesi yesine. Ilizwi lesibini lilubizo lokuphuma eBhabheli, yaye liphawula ukuqala kwentshutshiso yomthetho weCawa, xa intshukumo enamandla yesithunywa sezulu sesithathu ibiza omnye umhlambi kaThixo ukuba uphume eBhabheli. Kananjalo ubeka isiqendu setywina lesihlanu ekuvulweni kwetywina lesixhenxe.

> “[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.

> “[ISityhilelo 6:9–11 kucatshulwe]. Apha kwakuboniswa kuYohane imiboniso eyayingekho ngokwenene ngelo xesha, kodwa eyayiza kubakho kwixesha elithile elizayo.

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

> “ISityhilelo 8:1–4 sicatshulwe.” Manuscript Releases, umqulu 20, 197.

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

KwiSityhilelo isahluko sesibhozo, iindima zokuqala ukuya kwesine, itywina lesixhenxe liyavulwa.

> 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.

> Ke kaloku akuba etyhile itywina lesixhenxe, kwabakho ukuthula ezulwini kangangesiqingatha seyure. Ndaza ndabona iingelosi ezisixhenxe ezazimi phambi koThixo; zaza zanikwa zona izigodlo ezisixhenxe. Yaza enye ingelosi yeza yema esibingelelweni, inesitya segolide sokuqhumisela; yaza yanikwa isiqhumiso esininzi, ukuze isinikele kunye nemithandazo yabo bonke abangcwele phezu kwesibingelelo segolide esasiphambi kwetrone. Wenyuka ke umsi wesiqhumiso, owawuvela kunye nemithandazo yabangcwele, waya phambi koThixo uphuma esandleni sengelosi. ISityhilelo 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.

Imithandazo yabafel’ ukholo bamaXesha oBumnyama, abathi kwisitywina sesihlanu bacela ukuba uThixo azise umgwebo phezu kwehenyukazi elenza uhenyuzo nookumkani bomhlaba, inyuka “inyuke iye phambi koThixo,” xa kuvulwa isitywina sesixhenxe. Impefumlelo imatanisa ukuvulwa kwesitywina sesixhenxe nelizwi lesibini leSityhilelo seshumi elinesibhozo, kuba kusekulo lizwi lesibini apho uThixo azikhumbula khona izono zalo, aze ke ngoko awuphindaphinde umgwebo walo. Kanye ngenxa yabafel’ ukholo bamaXesha oBumnyama, kwakhona kanye ngenxa yegazi elaphalazwayo kwingxaki yomthetho weCawa.

> 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.

> Ndaza ndeva elinye ilizwi livela ezulwini, lisithi, Phumani kuye, bantu bam, ukuze ningabi ngabahlanganyeli ezonweni zakhe, nize ningamkelwa zizibetho zakhe. Kuba izono zakhe zifike zada ezulwini, yaye uThixo uzikhumbule izenzo zakhe zobugwenxa. Mbuyiselani kwanjengoko naye wanibuyisela, nimphinde kabini ngokwemisebenzi yakhe; kwindebe ayizalisileyo, mzaliseleyo kabini. IsiTyhilelo 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.

Abambalwa baseSardes abangazingcolisanga iingubo zabo bamele abo baphuma kwimbali yaseTiyatira eyaphela ngowe-1798. Bamelwe ngumhlolokazi waseSarepta, umhlolokazi owayesiya emtshatweni ngowe-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.

> “Ukuza kukaKristu njengombingeleli wethu omkhulu angene kweyona ndawo ingcwele, ngenxa yokuhlanjululwa kwengcwele, okuboniswe kuDaniyeli 8:14; ukuza koNyana womntu kuMdala Weemihla, njengoko kubekwe kuDaniyeli 7:13; nokuza kweNkosi etempileni yaYo, okwaxelwa kwangaphambili nguMalaki, zonke ezi zizichazo zesiganeko esinye; yaye oku kukwamelwe kukuza komyeni emtshatweni, njengoko kuchazwe nguKristu emzekelisweni weentombi ezilishumi, kuMateyu 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”.

Umhlolokazi wayelungiselela isidlo sakhe sokugqibela ngaphambi kokufa kwakhe, xa uEliya wamyalelayo ukuba amkhonze. Ufanekisela abo bathembekileyo bambalwa eTiyatira, abatshintshela kwabo bathembekileyo bambalwa eSardesi ababebutha “iintonga ezimbini” ukuze benzele “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.

“Izinti ezimbini” zimele zombini izindlu zakwaSirayeli wamandulo, ezanyathelwa phantsi bubuhedeni kwaza emva koko bubupapa, kodwa ezaziza kuhlanganiselwa ndawonye zidityaniswe zibe “ntonga inye,” kwimbali ka-1798 ukuya ku-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.

> Ilizwi likaYehova lafika kum kwakhona, lisithi, Ngaphezu koko, nyana womntu, zithabathele intonga enye, ubhale kuyo uthi, YekaYuda, neyabantwana bakaSirayeli abangamaqabane akhe; wandule ukuthabatha enye intonga, ubhale kuyo uthi, YekaYosefu, intonga kaEfrayim, neyayo yonke indlu kaSirayeli abangamaqabane ayo; uzidibanise ke, enye kwenye, zibe ntonga-nye; zibe nye esandleni sakho. Kwaye xa abantwana babantu bakowenu bethetha kuwe, besithi, Akuyi kusibonisa na into oyithethayo ngezi zinto? uze uthi kubo, Itsho iNkosi uYehova ukuthi, Yabonani, ndiya kuyithabatha intonga kaYosefu esesandleni sikaEfrayim, nezizwe zakwaSirayeli abangane bakhe, ndizibeke kunye nayo, ndawonye nentonga kaYuda, ndizenze intonga-nye, zibe nye esandleni sam. Neentonga obhale kuzo ziya kuba sesandleni sakho phambi kwamehlo abo. Uze uthi kubo, Itsho iNkosi uYehova ukuthi, Yabonani, ndiya kubathabatha abantwana bakaSirayeli phakathi kweentlanga, apho baye khona, ndibaqokelele macala onke, ndibazise ezweni labo; ndibenze uhlanga lunye ezweni, phezu kweentaba zakwaSirayeli; kube nokumkani omnye kubo bonke; bangabi saphinda babe ziintlanga ezimbini, bangabi saphinda bahlulwe babe zizikumkani ezimbini konke; bangabi sazingcolisa ngezithixo zabo, nangezinto zabo ezinezothe, nangazo zonke izikreqo zabo; kodwa ndiya kubasindisa kuzo zonke iindawo zabo zokuhlala, apho bonileyo khona, ndibahlambulule; babe ngabantu bam, ndibe nguThixo wabo. UDavide umkhonzi wam uya kuba ngukumkani phezu kwabo; bonke baya kuba nomalusi mnye; bahambe nemimiselo yam, bayigcine imimiselo yam, bayenze. Baya kuhlala ezweni endalinika uYakobi umkhonzi wam, ababehlala kulo ooyihlo; bahlale kulo bona, nabantwana babo, nabantwana babantwana babo ngonaphakade; noDavide umkhonzi wam uya kuba yinkosana yabo ngonaphakade. Ngaphezu koko ndiya kwenza umnqophiso woxolo nabo; uya kuba ngumnqophiso ongunaphakade nabo; ndibamise, ndibandise, ndibeke ingcwele yam phakathi kwabo ngonaphakade. Intente yam iya kuba nabo; ewe, ndiya kuba nguThixo wabo, bona babe ngabantu bam. Neentlanga ziya kwazi ukuba mna Yehova ndingcwalisa uSirayeli, xa ingcwele yam iya kuba phakathi kwabo ngonaphakade. Hezekile 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.

Xa uEliya eshiya iZarefati esiya kubiza uAhabhi nalo lonke elakwaSirayeli kwiNtaba yeKarmele, ibandla elingumhlolokazi elalisabele entlango lalihlanganisa izinti ezibini zomlilo ohlambulula umhlolokazi kwangaphambili komtshato womhla wama-22 Oktobha 1844. Ukuhlanganiswa kwezo zinti zibini kukuhlanganiswa kombutho wamaMillerite okuzalisekiswa kwisithuba seminyaka engamashumi amathandathu anesihlanu yokugqibela esichongiweyo kuIsaya isahluko sesixhenxe. Ubukumkani basentla bathwala isiqalekiso sikaMoses ukusukela ngowama-723 BC ukuya kutsho kowe-1798, kwaye ubukumkani basemazantsi bathwala eso siqalekiso sinye ukusukela ngowama-677 BC ukuya kutsho kowe-1844. Ngo-1844, inzala yokomoya yezo ntlanga zimbini ezazisisoqobo, yahlanganiswa yaba yintonga enye, okanye uhlanga olunye.

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

Ukuba akukho nto yimbi, uHezekile uchaza ezo ntonga zimbini njengezizwe ezibini, eziba luhlanga olunye.

> 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.

> Ngokuba intloko yeSiriya iyiDamasko, nentloko yeDamasko inguRezini; yaye zingekapheli iminyaka emashumi mathandathu anesihlanu, uEfrayim uya kwaphulwa, angabi sabantu. Nentloko kaEfrayim yiSamariya, nentloko yeSamariya ngunyana kaRemaliya. Ukuba aniyi kukholwa, inene aniyi kuzinza. Isaya 7:8, 9.

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

Ukuba asiyi kukholwa isiprofeto seminyaka emashumi mathandathu anesihlanu, asiyi kuzinziswa.

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

Siya kuqhubeka ukubonisa umfuziselo kaEliya kwinqaku elilandelayo.

Back to Articles