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.
Har yanzu muna magana game da Iliya a matsayin alama ta annabci. Iliya ya shelanta wa Ahab cewa ba za a yi ruwan sama ba, sai dai bisa ga maganarsa, na tsawon shekaru uku.
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.
Sai Iliya mutumin Tishbe, wanda yana daga cikin mazaunan Gileyad, ya ce wa Ahab, “Da rantsuwar Ubangiji Allah na Isra’ila, wanda nake tsaye a gabansa, ba za a yi raɓa ko ruwan sama a waɗannan shekaru ba, sai dai bisa ga maganata.” 1 Sarakuna 17:1.
Christ informs us in the book of Luke, that the three years was actually three and a half years.
Almasihu ya sanar da mu a cikin littafin Luka cewa shekaru ukun nan a hakikanin gaskiya shekaru uku da rabi ne.
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.
Sai ya ce, Hakika, ina gaya muku, ba a karɓar wani annabi a ƙasarsa. Amma ina gaya muku gaskiya, gwauraye da yawa suna cikin Isra’ila a zamanin Iliya, sa’ad da aka rufe sama shekara uku da watanni shida, sa’ad da babban yunwa ya game dukan ƙasar; amma ba a aika Iliya zuwa ga ko ɗaya daga cikinsu ba, sai zuwa Sarefta, birni na Sidon, zuwa ga wata mace gwauruwa. 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.
Shekaru uku da rabi sun faru ne a zamanin Ahab da Jezebel, ta haka suna bayyana shekarun annabci uku da rabi daga 538 har zuwa 1798, lokacin da papacy, wadda aka wakilta da Jezebel a cikin ikilisiyar Tiyatira, ta yi mulki a lokacin Zamani Mai Duhu.
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.
Duk da haka ina da ’yan abubuwa kaɗan a kanka, domin kana barin waccan mace Jezebel, wadda take kiran kanta annabiya, ta koyar ta kuma ruɗi bayina su yi fasikanci, su kuma ci abubuwan da aka miƙa hadaya ga gumaka. Kuma na ba ta zarafi ta tuba daga fasikancinta; amma ba ta tuba ba. Ga shi, zan jefa ta cikin gado, da waɗanda suke yin zina da ita kuma cikin ƙunci mai girma, sai dai idan sun tuba daga ayyukansu. Kuma zan kashe ’ya’yanta da mutuwa; kuma dukan ikkilisiyoyi za su san cewa ni ne wanda yake binciken zuciya da tunani: kuma zan sāka wa kowane ɗayanku gwargwadon ayyukanku. Ru’ya ta Yohanna 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.
“Lokacin tuba” na Jezebel shekaru uku da rabi ne a zamanin Iliya, kuma shekaru uku da rabi na annabci daga 538 zuwa 1798 a Tsakiyar Zamani ta duhun tsanantawar papacy. Hukuncin Jezebel da sarakunan Turai waɗanda suka yi zina da ita, shi ne a jefa su cikin gadon ƙunci da mutuwar ’ya’yanta. Akwai rayuka masu aminci a lokacin Tsakiyar Zamani, waɗanda su ma an jefa su cikin gadon ƙunci, amma za su rayu. Sa’ad da aka jefa su cikin gadon ƙunci, sakamakon rai ga masu aminci ko mutuwa ga marasa aminci ya dogara ne bisa ga “ayyukansu.” Gadon ƙuncin masu aminci ya haifar da haƙuri da rai. Gadon ƙuncinsu zai ƙare kusa da ƙarshen shekaru uku da rabi, jim kaɗan kafin Iliya ya bar Sarepta don ya umarci Ahab yă tara dukan Isra’ila zuwa Dutsen Karmel.
“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.
“Tsanantawar ikilisiya ba ta ci gaba a duk tsawon lokacin shekaru 1260 gaba ɗaya ba. Allah, cikin jinƙansa ga mutanensa, ya taƙaita lokacin gwajinsu mai zafi. Da yake ya riga ya faɗi ‘babban tsananin’ da zai auku wa ikilisiya, Mai Ceto ya ce: ‘Sai dai in da an taƙaita kwanakin nan, da ba wani mai rai da zai tsira ba: amma saboda zaɓaɓɓu, za a taƙaita kwanakin nan.’ Matiyu 24:22. Ta wurin tasirin Gyarawa, an kawo ƙarshen tsanantawar kafin shekara ta 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.
Hukuncin “gadon tsanani” ga papacy zai “kashe ’ya’yanta da mutuwa,” amma hukuncin “gadon tsanani” ya ƙunshi alkawarin rai ga waɗanda ayyukansu suka nuna amincinsu, kamar yadda aka bayyana a mutuwar ɗan gwauruwar 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.
Bayan waɗannan abubuwa kuwa, sai ya faru cewa ɗan matar nan, uwargidar gidan, ya yi rashin lafiya; cutarsa kuwa ta tsananta ƙwarai, har numfashi ya daina kasancewa a cikinsa. Sai ta ce wa Iliya, Mene ne tsakanina da kai, ya kai mutumin Allah? Ka zo wurina ne domin ka tuna mini da zunubina, ka kuma kashe ɗana? Sai ya ce mata, Ki ba ni ɗanki. Sai ya karɓe shi daga ƙirjinta, ya ɗauke shi zuwa can ɗaki na sama inda yake zama, ya kwantar da shi a kan gadonsa. Sai ya yi kuka ga Ubangiji, ya ce, Ya Ubangiji Allahna, har ma ga gwauruwar nan wadda nake sauka a wurinta, ka kawo masifa a kanta ta wurin kashe ɗanta? Sai ya miƙa kansa a kan yaron sau uku, ya yi kuka ga Ubangiji, ya ce, Ya Ubangiji Allahna, ina roƙonka, ka sa ran yaron nan ya komo cikinsa kuma. Sai Ubangiji ya saurari muryar Iliya; ran yaron kuwa ya komo cikinsa kuma, sai ya farfaɗo. Sai Iliya ya ɗauki yaron, ya sauko da shi daga ɗakin zuwa cikin gidan, ya miƙa shi ga mahaifiyarsa; Iliya kuwa ya ce, Duba, ɗanki yana da rai. Sai matar ta ce wa Iliya, Yanzu ta haka na sani cewa kai mutumin Allah ne, maganar Ubangiji kuwa a bakinka gaskiya ce. 1 Sarakuna 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.
Matar gwauruwa ta gane cewa Iliya “mutumin Allah” ne, domin “maganar Ubangiji” da ta maido ɗanta zuwa rai, ita ce maganar “gaskiya.” Tsarin matakai uku na yadda Iliya ya miƙe kansa a kan ɗan matar gwauruwa, matar ta fahimce shi a matsayin “maganar” da take cikin bakin Iliya a matsayin “gaskiya.” Kalmar Ibrananci ‘emeth,’ an fassara ta a cikin wannan nassi da “gaskiya,” kuma tana wakiltar ikon halitta na Alfa da Omega. Ita ce kalmar Ibrananci da aka ƙera ta daga harafi na farko, na goma sha uku, da na ƙarshe na haruffan Ibrananci, kuma tana wakiltar Ikon wanda zai iya maido da matattu zuwa rai.
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.”
Masu aminci, kamar yadda marasa aminci ma a cikin “lokaci” na jarrabawa da rabin makonni bakwai uku suka wakilta, sun karɓi hukuncin “gadon tsanani.” Mutuwa ita ce sakamakon ga ’ya’yan ajin da ya bi karuwar da ta yi fasikanci kuma ta koyar da koyaswar arna. Rai kuwa aka ba wa ɗaya ajin da ya bi umarnin Iliya, kuma ya gaskata Maganar “gaskiya.”
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.
Bazawarar ta bi umarnin Iliya na ta je ta kawo masa ɗan ruwa, ta kuma ba shi ɗan burodi, kuma biyayyarta ga maganar annabin tana wakiltar masu aminci a Zamanan Duhu na Tiyatira. (Ya kamata a lura cewa sa’ad da Iliya ya umarci bazawarar ta fara ciyar da shi, sa’an nan daga baya ta ciyar da ɗanta da kanta, abin da ake wakilta shi ne cewa Iliya ne na fari da ya karɓi abincin da za a ci. Shi ne na fari da ya karɓi saƙon, sa’an nan kuma ikilisiya.) An sanar da mu cewa ayyukan masu aminci sun fi girma a ƙarshe fiye da a farko.
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.
“Kuma ka rubuta wa mala’ikan ikkilisiya da take a Tayatira cewa; Ga abin da Ɗan Allah yake faɗi, wanda idanunsa suke kamar harshen wuta, ƙafafunsa kuma suna kama da tagulla mai kyau ƙwarai; Na san ayyukanka, da ƙaunarka, da hidimarka, da bangaskiyarka, da haƙurinka, da ayyukanka; kuma na ƙarshe sun fi na farko yawa.” Ru’ya ta Yohanna 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.”
Masu aminci sun bayyana kyawawan “ayyuka” a lokacin “sararin” da aka bai wa fafaroma domin ya tuba, amma ayyukansu a ƙarshe sun fi “na farko” yawa. Yayin da “sararin” yake ƙarewa, Almasihu ya aiko tauraron safiya na gyaran addini, wanda ya fara aikin daina jure wa fafaroma, wadda ta koya wa ikkilisiya ta “yi fasikanci, ta ci abubuwan da aka miƙa hadaya ga gumaka.”
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.
Kuma wanda ya yi nasara, ya kuma kiyaye ayyukana har zuwa ƙarshe, zan ba shi iko bisa al’ummai; kuma zai mallake su da sandar ƙarfe; za a ragargaza su gunduwa-gunduwa kamar tasoshin mai yin tukwane; kamar yadda ni kuma na karɓa daga Ubana. Kuma zan ba shi tauraron safiya. Wanda yake da kunne, bari ya ji abin da Ruhu yake faɗa wa ikkilisiyoyi. Ru’ya ta Yohanna 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.
Almasihu yana da “’yan abubuwa kaɗan a kan” masu aminci a farkon “sararin” da aka bai wa papanci domin ta tuba, gama sun ƙyale Jezebel, “wadda take kiran kanta annabiya, ta koyar kuma ta ruɗi bayina su yi fasikanci, su kuma ci abubuwan da aka miƙa hadaya ga gumaka.” Amma a ƙarshen “sararin” masu aminci za su daina barin papanci ta ci gaba da ruɗunta.
“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.
“A ƙarni na goma sha huɗu ya bayyana a Ingila ‘tauraron safiya na Gyaran Addini.’ John Wycliffe shi ne mai shelar gyara, ba domin Ingila kaɗai ba, amma domin dukan Kiristendam. Babban ƙin amincewa da Roma wanda aka ba shi izinin furtawa ba zai taɓa yin shiru ba. Wannan ƙin amincewa ya buɗe gwagwarmayar da za ta kai ga ’yantar da daidaikun mutane, da ikkilisiyoyi, da kuma al’ummai.” 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.
Abincin da bayin Allah suke ci shi ne koyaswar ko saƙon da suke karɓa. Zina ita ce coci tana amfani da ikon gwamnati domin aiwatar da tilasta koyaswarta ta bautar gumaka. A cikin “lokacin” da aka bai wa Jezebel domin ta tuba, cocin ta gudu zuwa jejin domin kariya.
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.
Kuma matar ta gudu zuwa cikin jeji, inda take da wuri da Allah ya tanada, domin a ciyar da ita a can har kwana dubu ɗaya da ɗari biyu da sittin…. Kuma aka ba matar fikafikai biyu na babban mikiya, domin ta tashi zuwa cikin jeji, zuwa wurinta, inda ake ciyar da ita har lokaci ɗaya, da lokatai, da rabin lokaci, daga fuskar macijin. Kuma macijin ya fito da ruwa daga bakinsa kamar ambaliya bayan matar, domin ya sa ambaliyar ta tafi da ita. Sai ƙasa ta taimaki matar, ƙasa kuwa ta buɗe bakinta, ta haɗiye ambaliyar da dodon ya fito da ita daga bakinsa. Ru’ya ta Yohanna 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.
A lokacin tsanantawar da Jezebel da Ahab suka yi, Obadiah ya wakilci kāriyar da jejin daji ya bayar a lokacin mulkin papanci.
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.
Sai Ahab ya kira Obadiya, wanda shi ne mai kula da gidansa. (Obadiya kuwa yana jin tsoron Ubangiji ƙwarai; gama sa’ad da Jezebel ta kashe annabawan Ubangiji, Obadiya ya ɗauki annabawa ɗari, ya ɓoye su hamsin-hamsin a cikin kogo, yana ciyar da su da gurasa da ruwa.) 1 Sarakuna 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.
Aikin Obadiya na ɓoye annabawa hamsin-hamsin cikin kogwanni alama ce ta wurin da aka shirya a jeji ta wurin Allah domin a ciyar da masu aminci, waɗanda suka ƙi su ci koyaswar papanci kuma waɗanda kuma suka ƙi su karɓi dangantaka marar tsarki wadda zina tata da sarakunan Turai ta wakilta. Tsawon lokacin da aka umurci Iliya ya je wurin gwauruwar Sarepta domin abinci da kāriya daga Jezebel da Ahab, shi ne tsawon lokacin da ikilisiya ta gudu zuwa jeji, kuma wurin da Allah ya shirya musu aikin Obadiya ne ya wakilta.
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.
Wurin ɓoyuwar Iliya a Sarefta, wadda ake kira “Zarephath” a cikin Ibrananci, na nufin tsarkakewa. Da wa’adin da aka bai wa Jezebel domin ta tuba ya ƙare, Iliya ya tafi wurin Obadiya ya kuma umurci Ahab yă kira dukan Isra’ila zuwa Karmel.
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.
Yayin da Obadiya yake kan hanya, sai ga Iliya ya tarye shi; da ya gane shi kuwa, sai ya fāɗi rubda ciki, ya ce, Ashe, kai ne ranka yă daɗe Iliya? Sai ya amsa masa, Ni ne: je ka faɗa wa ubangijinka, Ga shi, Iliya yana nan. 1 Sarakuna 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.
Lokacin Iliya tare da gwauruwar Sarfat yana wakiltar Zamanan Duhu. A cikin labarin Iliya da gwauruwar, tana tattara itace biyu ne, gama tana gab da mutuwa. Gwauruwa a cikin annabci coci ce, kuma ta wakilci cocin da ke cikin jeji wadda take gab da mutuwa.
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.
Kuma ka rubuta wa mala’ikan ikkilisiya da yake a Sardis cewa; Ga abin da yake faɗa, shi mai Ruhu bakwai na Allah, da taurari bakwai; Na san ayyukanka, cewa kana da suna kana da rai, alhali kuwa ka mutu. Ka yi tsaro, ka ƙarfafa abubuwan da suka ragu, waɗanda suke shirin mutuwa: gama ban sami ayyukanka cikakku a gaban Allah ba. Ru’ya ta Yohanna 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
Tana “tara ƙananan itatuwa guda biyu”, tana kuma shirya mutuwarta sa’ad da Iliya ya katse ta.
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.
Sai maganar Ubangiji ta zo gare shi, tana cewa, Ka tashi, ka tafi Zarifat, wadda take ta Sidon, ka zauna a can: ga shi, na umarci wata gwauruwa a can ta ciyar da kai. Sai ya tashi ya tafi Zarifat. Da ya isa ƙofar birnin, sai ga wata gwauruwa tana tattara itatuwa a can: sai ya kira ta, ya ce, Ina roƙonki, ki kawo mini ɗan ruwa kaɗan a cikin akushi, domin in sha. Da tana tafiya domin ta ɗauko shi, sai ya sake kiran ta, ya ce, Ina roƙonki, ki kawo mini ɗan gutsuren gurasa a hannunki. Sai ta ce, Muddin Ubangiji Allahnka yana da rai, ba ni da waina, sai dai ɗan gari a cikin ganga, da ɗan mai kaɗan a cikin tulun mai: kuma, ga shi, ina tattara itatuwa biyu, domin in shiga in dafa shi domin ni da ɗana, mu ci, sa'an nan mu mutu. 1 Sarakuna 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.
Matar gwaurun Sarefta tana tattara “itace biyu.” Matar gwaurun tana wakiltar masu aminci a zamanin Jezebel. Ɗanta yana wakiltar waɗanda, a cikin tarihin Tiyatira, suka mutu tare da alkawarin za a tashe su a tashin farko.
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.
Sai na ga kujerun mulki, aka zauna a kansu, aka kuma ba su ikon yin shari’a. Sai na ga rayukan waɗanda aka fille kansu saboda shaidar Yesu, da kuma saboda maganar Allah, waɗanda kuwa ba su yi wa dabbar sujada ba, ko siffarta, ba kuma su karɓi alamarta a goshinsu ko a hannuwansu ba; suka rayu, suka kuma yi mulki tare da Almasihu har shekara dubu. Amma sauran matattu ba su sāke rayuwa ba sai da shekara dubun ta cika. Wannan ita ce tashin matattu ta fari. Mai albarka ne, mai tsarki kuma, wanda yake da rabo cikin tashin matattu ta fari; a kan irin waɗannan mutuwa ta biyu ba ta da iko, amma za su zama firistocin Allah da na Almasihu, za su kuma yi mulki tare da shi har shekara dubu. Ru’ya ta Yohanna 20:4–6.
The widow also represents the few in Sardis, that were worthy and given white garments.
Matar bazawar kuma tana wakiltar kaɗan a Sardis, waɗanda suka cancanta aka kuma ba su fararen tufafi.
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.
Kana da ’yan kaɗan a Sardis waɗanda ba su ƙazantar da tufafinsu ba; kuma za su yi tafiya tare da ni cikin farare, gama sun cancanta. Wanda ya yi nasara, shi ne za a sa masa fararen tufafi; kuma ba zan shafe sunansa daga littafin rai ba, amma zan shaida sunansa a gaban Ubana, da kuma a gaban mala’ikunsa. Ru’ya ta Yohanna 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.
Waɗanda suke cikin ikkilisiya ta huɗu ta Tayatira, waɗanda suka mutu cikin aminci, waɗanda ɗan gwauruwa yake wakilta, an ba su fararen tufafi a hatimi na biyar.
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.
Kuma sa’ad da ya buɗe hatimi na biyar, sai na ga a ƙarƙashin bagaden rayukan waɗanda aka kashe saboda maganar Allah, da kuma saboda shaidar da suka riƙe. Sai suka yi kuka da babbar murya, suna cewa, Har yaushe, ya Ubangiji, mai tsarki mai gaskiya, ba za ka yi hukunci ba, ka ɗauki fansar jininmu a kan waɗanda suke zaune a duniya? Sai aka ba kowannensu fararen riguna; aka kuwa faɗa musu su ɗan huta har yanzu na ɗan lokaci kaɗan, sai bayin aikinsu tare da su, da ’yan’uwansu kuma, waɗanda za a kashe kamar yadda aka kashe su, su cika. Ru’ya ta Yohanna 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.
An ba shahidan zamanan duhu fararen riguna, aka kuma gaya musu su huta a cikin kaburburansu, har sai da za a kashe wata ƙungiya ta biyu ta shahidan papacy, kamar yadda aka kashe su. Papacy ce ta kashe su a tsawon shekaru uku da rabi, kuma an yi musu alkawari cewa daga ƙarshe za a yi wa papacy hukunci, amma ba sai an kashe wata ƙungiya ta biyu ta shahidan papacy ba, a lokacin rikicin dokar Lahadi mai zuwa nan ba da daɗewa ba. Sister White ta danganta roƙon shahidan na a yi hukunci a kan papacy da nassosi biyu a cikin littafin Ru’ya ta Yohanna.
“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.
“Sa’ad da aka buɗe hatimi na biyar, Yahaya Mai Wahayin, cikin wahayi, ya ga a ƙarƙashin bagade ƙungiyar waɗanda aka kashe saboda Maganar Allah da kuma shaidar Yesu Almasihu. Bayan wannan sai al’amuran da aka bayyana a sura ta goma sha takwas ta Wahayin Yahaya suka biyo baya, sa’ad da ake kiran waɗanda suke masu aminci da gaskiya su fito daga Babila. [Wahayin Yahaya 18:1–5, an nakalto.]” Manuscript Releases, juzu’i na 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.
Ru’ya ta goma sha takwas aya ta ɗaya zuwa ta biyar tana wakiltar muryoyi biyu na aya ta ɗaya da aya ta huɗu. Murya ta biyu ita ce kiran fita daga Babila, kuma tana nuna farkon tsanantawar dokar Lahadi, sa’ad da babban motsin mala’ika na uku ya kira sauran garken Allah su fito daga Babila. Haka kuma tana sanya nassin hatimi na biyar a farkon hatimi na bakwai.
“[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.
“[An nakalto Ru’ya ta Yohanna 6:9–11]. A nan an gabatar wa Yohanna da al’amura waɗanda ba su kasance a zahiri ba, sai dai waɗanda za su kasance a wani lokaci a nan gaba.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“An kawo wahayi na Ru’ya ta Yohanna 8:1–4.” Rubuce-Rubucen da Aka Saki, juzu’i na 20, 197.
In Revelation chapter eight, verses one through four, the seventh seal is opened.
A cikin Wahayi sura ta takwas, aya ta ɗaya zuwa ta huɗu, an buɗe hatimi na bakwai.
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.
Kuma sa’ad da ya buɗe hatimi na bakwai, aka yi shiru a sama kamar tsawon rabin sa’a. Sai na ga mala’iku bakwai waɗanda suke tsaye a gaban Allah; aka kuwa ba su ƙaho bakwai. Wani mala’ika kuma ya zo ya tsaya a bagaden, yana da turaren ƙona turare na zinariya; aka kuwa ba shi turare mai yawa, domin ya miƙa shi tare da addu’o’in dukan tsarkaka a kan bagaden zinariya wanda yake a gaban kursiyin. Sai hayaƙin turaren, wanda ya zo tare da addu’o’in tsarkakan, ya hau sama a gaban Allah daga hannun mala’ikan. Ru’ya ta Yohanna 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.
Addu’o’in shahidan Zamanan Duhu, waɗanda a cikin hatimi na biyar suke roƙon Allah ya kawo hukunci a kan karuwar da take yin fasikanci tare da sarakunan duniya, suna hauhawa “zuwa gaban Allah,” sa’ad da aka buɗe hatimi na bakwai. Wahayi ya daidaita buɗewar hatimi na bakwai da murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas, gama a murya ta biyu ne Allah yake tunawa da zunubanta, sa’an nan kuma ya ninka mata hukuncinta. Sau ɗaya domin shahidan Zamanan Duhu, kuma sau ɗaya domin zubar da jini na rikicin dokar Lahadi.
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.
Sai na ji wata murya daga sama tana cewa, Ku fito daga cikinta, ya mutanena, domin kada ku yi tarayya da zunubanta, kuma kada ku sami wani ɓangare na annobinta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da laifofinta. Ku sāka mata kamar yadda ita ma ta sāka muku, ku ninka mata ninki biyu gwargwadon ayyukanta: a cikin ƙoƙon da ta cika, ku cika mata ninki biyu. Ru’ya ta Yohanna 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.
Ƙalilan da ke Sardis waɗanda ba su ƙazantar da tufafinsu ba, suna wakiltar waɗanda suka fito daga tarihin Tayatira wanda ya ƙare a 1798. Ana wakiltarsu da gwauruwar Sarefta, gwauruwa wadda take shirin zuwa bikin aure a 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.
“Zuwan Almasihu a matsayin Babban Firist ɗinmu zuwa Wuri Mafi Tsarki, domin tsarkake Wuri Mai Tsarki, kamar yadda aka bayyana a cikin Daniyel 8:14; da zuwan Ɗan Mutum zuwa wurin Mai Tsufan Kwanaki, kamar yadda aka gabatar a cikin Daniyel 7:13; da zuwan Ubangiji zuwa Haikalinsa, kamar yadda Malaki ya yi annabci, duk bayanai ne game da abu guda ɗaya; kuma wannan ma an wakilta shi da zuwan ango zuwa bikin aure, kamar yadda Almasihu ya bayyana a cikin misalin budurwai goma, a cikin Matiyu 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”.
Matar nan gwauruwa tana shirya abincinta na ƙarshe kafin mutuwarta, sa’ad da Iliya ya umarce ta ta yi masa hidima. Tana misalta amintattu kaɗan a cikin Tiyatira, suna wucewa zuwa ga amintattu kaɗan a cikin Sardis waɗanda suke tattara “sanduna biyu” domin “wuta”.
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.
“Sanduna biyu” suna wakiltar dukan gidaje biyu na Isra’ila ta dā, waɗanda arna suka tattake sannan kuma tsarin papanci ya tattake su, amma aka ƙaddara a tattara su wuri ɗaya kuma a haɗa su su zama “sanda ɗaya,” cikin tarihin 1798 zuwa 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.
Sai maganar Ubangiji ta sāke zo mini, tana cewa, Bugu da ƙari, kai ɗan mutum, ka ɗauki sanda ɗaya, ka rubuta a kansa, Domin Yahuza, da domin ’ya’yan Isra’ila abokansa: sa’an nan ka ɗauki wani sandan, ka rubuta a kansa, Domin Yusuf, sandan Efrayim, da domin dukan gidan Isra’ila abokansa: Ka kuma haɗa su ɗaya da ɗaya su zama sanda guda; za su kuwa zama ɗaya a hannunka. Sa’ad da kuma ’ya’yan mutanenka za su yi magana da kai, suna cewa, Ba za ka nuna mana abin da kake nufi da waɗannan ba? Ka ce musu, Ga abin da Ubangiji Allah yana cewa; Ga shi, zan ɗauki sandan Yusuf, wanda yake a hannun Efrayim, da kabilan Isra’ila abokan tarayyarsa, in haɗa su da shi, wato tare da sandan Yahuza, in mai da su sanda guda, su kuwa zama ɗaya a hannuna. Sandunan da ka rubuta a kansu za su kasance a hannunka a gaban idanunsu. Ka kuma ce musu, Ga abin da Ubangiji Allah yana cewa; Ga shi, zan ɗauki ’ya’yan Isra’ila daga cikin al’ummai, inda suka tafi, in tattara su daga kowane gefe, in kawo su ƙasarsu ta kansu: Zan kuma mai da su al’umma guda a cikin ƙasar, bisa duwatsun Isra’ila; sarki guda kuma zai zama sarki a kansu duka: ba za su ƙara zama al’umma biyu ba, ba kuwa za a ƙara raba su zuwa masarautu biyu ba sam: Ba kuwa za su ƙara ƙazantar da kansu da gumakansu ba, ko da abubuwan banƙyama nasu, ko da wani daga cikin laifofinsu: amma zan cece su daga dukan mazaunansu, inda suka yi zunubi, in tsarkake su: haka kuwa za su zama mutanena, ni kuma zan zama Allahnsu. Dauda bawana kuma zai zama sarki a kansu; dukansu kuwa za su kasance da makiyayi ɗaya: za su kuma yi tafiya cikin shari’o’ina, su kiyaye farillaina, su aikata su. Za su kuwa zauna a ƙasar da na ba Yakubu bawana, inda kakanninku suka zauna; za su kuwa zauna a cikinta, su da ’ya’yansu, da ’ya’yan ’ya’yansu har abada: Dauda bawana kuma zai zama yarimansu har abada. Bugu da ƙari, zan yi alkawarin salama da su; zai zama alkawari madawwami tare da su: zan kuma kafa su, in riɓanya su, in sa Wuri Mai Tsarkina a tsakiyarsu har abada. Alfarwata kuma za ta kasance tare da su: i, zan zama Allahnsu, su kuma za su zama mutanena. Al’ummai kuma za su sani cewa ni Ubangiji ne nake tsarkake Isra’ila, sa’ad da Wuri Mai Tsarkina zai kasance a tsakiyarsu har abada. Ezekiyel 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.
Sa’ad da Iliya ya bar Sarefta domin ya kira Ahab da dukan Isra’ila zuwa Dutsen Karmel, cocin gwauruwa wadda ta gudu zuwa cikin jeji tana tattara sanduna biyu domin wutar da take tsarkake gwauruwa tun kafin bikin aure na 22 ga Oktoba, 1844. Tattara sandunan biyun nan shi ne tattara motsin Millerite, wanda aka cika a cikin lokacin shekaru sittin da biyar na ƙarshe da aka bayyana a Ishaya bakwai. Mulkin arewa ya sha la’anar Musa daga 723 K.H. har zuwa 1798, mulkin kudu kuma ya sha wannan la’ana daga 677 K.H. har zuwa 1844. A shekara ta 1844, zuriyar ruhaniya ta waɗannan al’ummai biyu na zahiri aka tattara su tare a matsayin sanda ɗaya, ko kuwa al’umma ɗaya.
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
Ko da babu wani abu dabam, Ezekiyel ya fayyace sanduna biyu ɗin a matsayin al’ummai biyu, waɗanda suka zama al’umma guda.
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.
Gama shugaban Suriya shi ne Dimashƙu, shugaban kuma Dimashƙu shi ne Rezin; cikin shekara sittin da biyar kuma za a karya Ifraimu, har ya daina zama jama'a. Shugaban kuma Ifraimu shi ne Samariya, shugaban kuma Samariya shi ne ɗan Remaliya. In ba za ku ba da gaskiya ba, tabbatacce ba za a tabbatar da ku ba. Ishaya 7:8, 9.
If we will not believe the prophecy of sixty-five years, we will not be established.
Idan ba za mu gaskata annabcin shekaru sittin da biyar ba, ba za a kafa mu ba.
We will continue to present Elijah’s symbolism in the next article.
Za mu ci gaba da gabatar da alamar annabci ta Iliya a talifi na gaba.