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.
Anyị ka na-ekwu banyere Ịlaịja dịka ihe nnọchianya amụma. Ịlaịja gwara Ehab na mmiri agaghị ezo, ma e wezụga n’okwu ọnụ ya, ruo afọ atọ.
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.
Elaịja, onye Tishbe, onye sitere n’etiti ndị bi na Gilead, sịrị Ehab, Dị ka Jehova, bụ Chineke nke Izrel, dị ndụ, onye m guzo n’ihu Ya, ọ gaghị enwe igirigi ma ọ bụ mmiri ozuzo n’afọ ndị a, ma ọ bụghị dịka okwu m si dị. 1 Ndị Eze 17:1.
Christ informs us in the book of Luke, that the three years was actually three and a half years.
Kraịst na-agwa anyị n’akwụkwọ Luk na afọ atọ ahụ bụ n’ezie afọ atọ na ọkara.
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.
O wee sị, N’ezie, asim unu, ọ dịghị onye-amụma a na-anabata n’ala nke ya. Ma asim unu n’eziokwu, ọtụtụ ụmụanyị di ha nwụrụ nọ n’Izrel n’ụbọchị Elaịja, mgbe e mechiri eluigwe afọ atọ na ọnwa isii, mgbe oké ụnwụ dara n’ala ahụ dum; ma ọ bụghị n’otu n’ime ha ka e zigara Elaịja, kama ọ bụ naanị na Sarepta, obodo Saịdọn, n’ebe otu nwanyị di ya nwụrụ nọ. Luk 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.
Afọ atọ na ọkara ahụ mere n’oge Ahab na Jezebel, si otú a na-akọwapụta afọ amụma atọ na ọkara ahụ site na 538 ruo 1798, mgbe ọchịchị papal, nke a na-anọchi anya dị ka Jezebel n’ime ụka Taịataira, chịrị n’oge Ọchịchịrị.
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.
Ma enwere m ihe ole na ole megide gị, n’ihi na ị na-ahapụ nwanyị ahụ, Jezebel, onye na-akpọ onwe ya nwanyị amụma, ka ọ kụzie ma rafuo ndị ohu m ime ịkwa iko na iri ihe e jiri chụọ aja nye arụsị. E nyekwara m ya oge ka o chegharịa n’ịkwa iko ya; ma o chegharịghị. Lee, aga m atụba ya n’elu ihe ndina, tinyekwa ndị na ya na-akwa iko n’ime nnukwu mkpagbu, ma ọ bụrụ na ha echegharịghị n’omume ha. Aga m ejikwa ọnwụ gbuo ụmụ ya; chọọchị niile ga-amatakwa na ọ bụ m bụ Onye na-enyocha akụrụ na obi: aga m enye onye ọ bụla n’ime unu dịka ọrụ unu si dị. Mkpughe 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.
“Oge e nyere Jezebel ka o chegharịa” bụ afọ atọ na ọkara n’ụbọchị Ịlaịja, bụrụkwa afọ amụma atọ na ọkara site n’afọ 538 ruo 1798 n’oge Ọchịchịrị nke mkpagbu ndị popu. Ahụhụ Jezebel na ndị eze Europe ndị ha na ya kwara iko, bụ ka a tụba ha n’elu ihe ndina nke mkpagbu, na ọnwụ ụmụ ya. E nwere mkpụrụobi ndị kwesị ntụkwasị obi n’oge Ọchịchịrị ahụ, ndị a tụbakwara n’elu ihe ndina nke mkpagbu, ma ha ga-adị ndụ. Mgbe a tụbara mmadụ n’elu ihe ndina nke mkpagbu, ihe ga-esi na ya pụta—ndụ maka ndị kwesị ntụkwasị obi ma ọ bụ ọnwụ maka ndị na-ekwesịghị ntụkwasị obi—dabere n’“ọrụ” ha. Ihe ndina nke mkpagbu nke ndị kwesị ntụkwasị obi mụrụ ndidi na ndụ. Ihe ndina nke mkpagbu ha ga-akwụsị n’akụkụ njedebe nke afọ atọ na ọkara ahụ, obere oge tupu Ịlaịja ahapụ Sarepta ka o nye Ehab iwu ka ọ kpọkọta Izrel niile n’Ugwu Kamel.
“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.
“Mkpagbu a kpagburu ụka agaghị n’ihu n’oge nile nke afọ 1260 ahụ dum. Chineke, n’ebere Ya n’ebe ndị Ya nọ, mere ka oge ule ọkụ ha dị mkpirikpi. N’ịkọwa tupu oge eruo banyere ‘nnukwu mkpagbu’ nke ga-adakwasị ụka, Onye Nzọpụta kwuru, sị: ‘Ma ọ bụrụ na e meghị ka ụbọchị ndị ahụ dị mkpirikpi, a gaghị azọpụta anụ ahụ ọbụla: ma n’ihi ndị a họọrọ, a ga-eme ka ụbọchị ndị ahụ dị mkpirikpi.’ Matthew 24:22. Site n’ike nke Ndozigharị, e mere ka mkpagbu ahụ kwụsị tupu afọ 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.
Ikpe nke “akwa mkpagbu” maka ọchịchị pope ga-“egbu ụmụ ya site n’ọnwụ,” ma ikpe nke “akwa mkpagbu” ahụ nwere nkwa nke ndụ nye ndị ọrụ ha gosipụtara ikwesị ntụkwasị obi ha, dịka e sere ya n’ọnwụ nwa nwanyị di ya nwụrụ nke 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.
O wee ruo, mb͕e ihe ndia gasiri, nwa nwanyi ahu, bú onye-nwe ulo ahu, dara oria; ọrịa-ya we di ike nke-uku, rue na ume adighi kwa nime ya. O we si Elaija, Gini ka mu na gi nwekọrọ, gi nwoke nke Chineke? Ì biakutewo m ikpọ nmehie m n’icheta, na igbú nwa-m? O we si ya, Nye m nwa-gi. O we napu ya n’obi-ya, buru ya rigo n’ulo-ime-elu, ebe o bi, we dina ya n’elu ihe-ndina nke aka ya. O we tie nkpu nye Jehova, si, Jehova, Chinekem, Ì wetawokwa ihe ọjọ n’aru nwanyi-di-ya nwuru, onye m na ya bi dika ọbịa, site n’igbu nwa-ya? O we dọbara onwe-ya n’elu nwa ahu ugboro atọ, tie nkpu nye Jehova, si, Jehova, Chinekem, ariwom Gi, ka nkpuru-obi nwa a laghachikute nime ya ọzọ. Jehova we nu olu Elaija; nkpuru-obi nwa ahu we laghachikute nime ya ọzọ, o we di ndu. Elaija we kuru nwa ahu, si n’ulo-ime ahu wedata ya n’ulo, nye ya nne-ya; Elaija we si, Lee, nwa-gi di ndu. Nwanyi ahu we si Elaija, Ugbu a ka m’mara site n’ihe a na i bu nwoke nke Chineke, na okwu Jehova nke di n’ọnu-gi bu ezi-okwu. 1 Ndi-eze 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.
Nwanyị di ya nwụrụ ghọtara na Ịlaịja bụ “nwoke nke Chineke,” n’ihi na “okwu nke Onyenwe anyị” nke mere ka nwa ya lọghachi ná ndụ, bụ okwu nke bụ “eziokwu.” Nwanyị di ya nwụrụ ghọtara usoro nzọụkwụ atọ ahụ nke Ịlaịja ji dọbatị onwe ya n’elu nwa ya, dịka “okwu” dị n’ọnụ Ịlaịja dị ka “eziokwu.” Okwu Hibru ahụ ‘emeth,’ a sụgharịrị ya n’amaokwu ahụ dịka “eziokwu,” ọ na-anọchi anya ike okike nke Alfa na Omega. Ọ bụ okwu Hibru nke e si n’akwụkwọ ozi mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru wuo, ọ na-anọchi anya Ike ahụ nke pụrụ ime ka ndị nwụrụ anwụ lọghachi ná ndụ.
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.”
Ndị kwesịrị ntụkwasị obi, dịka ndị na-ekwesịghị ntụkwasị obi nọ n’ime “oge” ahụ nke oge nnwale nke afọ atọ na ọkara nọchiri anya ya, natara ikpe nke “akwa mkpagbu.” Ọnwụ bụ ihe si na ya pụta nye ụmụ nke otu ahụ soro akwụna ahụ nke kwara iko ma kuzie ozizi ndị ọgọ mmụọ. E nyere ndụ nye otu nke ọzọ bụ ndị soro nduzi Ịlaịja, ma kweere n’Okwu nke “eziokwu.”
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.
Nwanyị di ya nwụrụ soro iwu Ịlaịja ka o wetara ya ntakịrị mmiri ma nye ya achịcha, nrubeisi ya kwa n’okwu onye-amụma ahụ na-anọchi anya ndị kwesị ntụkwasị obi n’oge Ọchịchịrị nke Tayaṭaira. (Ọ dị mkpa iburu n’uche na mgbe Ịlaịja nyere nwanyị di ya nwụrụ iwu ka ọ buru ụzọ zụọ ya, ma emesịa zụọ nwa ya nwoke na onwe ya, ihe a na-anọchi anya ya bụ na Ịlaịja bụ onye mbụ natara ihe-oriri ahụ ka o rie. Ọ bụ ya na-anata ozi ahụ mbụ, mgbe nke ahụ gasịrị kwa, ụka.) A gwara anyị na ọrụ ndị kwere ekwe ahụ, dị ukwuu karịa ná ngwụcha karịa ná mmalite.
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.
Dee degaara mmụọ-ozi nke nzukọ-nsọ dị na Taịataịa akwụkwọ, sị; Ihe ndị a ka Ọkpara Chineke na-ekwu, onye anya ya dị ka ire ọkụ, ụkwụ ya dịkwa ka ọla kọpa a nụchara anụcha; Amaara m ọrụ gị, na ịhụnanya, na ije-ozi, na okwukwe, na ntachi-obi gị, na ọrụ gị; na ndị ikpeazụ karịrị ndị mbụ. Mkpughe 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.”
Ndị kwere ekwe gosipụtara “ọrụ” ọma n’ime “oge” e nyere ndị pope ka ha chegharịa, ma ọrụ ha n’ikpeazụ “karịrị nke mbụ.” Ka “oge” ahụ na-abịa na njedebe, Kraịst zitere kpakpando ụtụtụ nke Ndozigharị ahụ, onye malitere ọrụ nke ịghara ịnagidekwa ndị pope, ndị kụziri nzukọ ahụ ka o “kwa iko, rie ihe e jiri chụọ àjà nye arụsị.”
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.
Onye ahụ nke na-emeri, nke na-edebekwa ọrụ m ruo n’ọgwụgwụ, ya ka m ga-enye ike n’elu mba nile: Ọ ga-achịkwa ha site n’mkpara ígwè; a ga-agbajikwa ha ibe-ibe dịka ite onye ọkpụ ite: dịka mụ onwe m natara n’aka Nna m. M ga-enyekwa ya kpakpando ututu. Onye nwere ntị, ka ọ nụ ihe Mmụọ Nsọ na-agwa chọọchị dị iche iche. Mkpughe 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.
Kraịst nwere “ihe ole na ole megide” ndị kwesịrị ntụkwasị obi ná mmalite nke “oghere oge” e nyere ọchịchị Pope ka o chegharịa, n’ihi na ha ekweela ka Jezebel, “onye na-akpọ onwe ya nwanyị amụma, izi ihe na iduhie ndị ohu m ka ha kwaa iko, nakwa iri ihe e jiri chụọ àjà nye arụsị.” Ma na njedebe nke “oghere oge” ahụ, ndị kwesịrị ntụkwasị obi agaghịzi ekwe ka ọchịchị Pope nọgide n’aghọgbu ya.
“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.
“N’arọ nke iri na anọ, e bilitere n’England ‘kpakpando ụtụtụ nke Ndozigharị ahụ.’ John Wycliffe bụ onye mbu-ozi nke ndozigharị ahụ, ọ bụghị naanị n’ihi England, kama n’ihi ụwa Kraịst dum. Nnukwu mkpesa ahụ megide Rom nke e kwere ka o kwupụta agaghị emechi ya ọnụ ruo mgbe ebighị ebi. Mkpesa ahụ meghere ọgụ ahụ nke ga-ebute ntọhapụ nke ndị mmadụ n’otu n’otu, nke ụka dị iche iche, na nke mba dị iche iche.” 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.
Nri ndị ohu Chineke na-eri bụ ozizi ma ọ bụ ozi ha na-anata. Ịkwa iko bụ ka chọọchị jiri ike ọchịchị mee ka a manye idebe ozizi arụsị ya. N’ime “oge” ahụ e nyere Jezebel ka o chegharịa, chọọchị gbara ọsọ gaa n’ọzara ka e chebe ya.
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.
Nwanyị ahụ gbagara n’ọzara, ebe o nwere ebe Chineke kwadebere, ka e wee zụọ ya nri n’ebe ahụ otu puku ụbọchị abụọ narị na ụbọchị iri isii…. E nyekwara nwanyị ahụ nku abụọ nke nnukwu ugo, ka o wee fee gawa n’ọzara, n’ebe ya, ebe a na-azụ ya maka otu oge, na oge dị iche iche, na ọkara oge, pụọ n’ihu agwọ ahụ. Agwọ ahụ wee si n’ọnụ ya kpọpụta mmiri dị ka iju mmiri soro nwanyị ahụ, ka o wee mee ka iju mmiri ahụ buru ya pụọ. Ma ụwa nyere nwanyị ahụ aka, ụwa wee meghee ọnụ ya, loro iju mmiri ahụ nke dragọn ahụ si n’ọnụ ya kpọpụta. Mkpughe 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.
N’oge mkpagbu Jezebel na Ahab, Obadiah nọchiri anya nchebe nke e nyere site n’ọzara n’oge ọchịchị ndị paịp.
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.
Ehab kpọrọ Obadaịa, onye na-elekọta ụlọ ya. (Ma Obadaịa na-atụ egwu Onyenwe anyị nke ukwuu: N’ihi na o mere, mgbe Jezibel bibiri ndị amụma nke Onyenwe anyị, na Obadaịa kpọọrọ otu narị ndị amụma, zoo ha iri ise iri ise n’ọgba, were achịcha na mmiri zụọ ha.) 1 Ndị Eze 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.
Ọrụ Obadaịa nke izobe ndị amụma n’ọgba, iri ise n’otu n’otu, bụ ihe nnọchianya nke ebe ahụ n’ọzara nke Chineke kwadebere iji zụọ ndị kwesiri ntụkwasị obi, ndị jụrụ iri ozizi nke ndị pope ma jụkwa ịnakwere mmekọrịta na-adịghị nsọ nke akwụna ya na ndị eze Europe nọchiri anya ya. Oge ahụ e nyere Ịlaịja nduzi ka ọ gakwuuru nwanyị di ya nwụrụ nke Sarepta ka o nweta nri na nchebe pụọ n’aka Jezebel na Ehab, bụ oge ahụ nzukọ ahụ gbapụrụ banye n’ọzara, ebe ahụ Chineke kwadebere maka ha ka ọrụ Obadaịa nọchiri anya ya.
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.
Ebe nzuzo Elaịja nọrọ zoro n’Sarepta, nke a na-akpọ “Zarephath” n’asụsụ Hibru, pụtara ime ka e dị ọcha. Mgbe ohere e nyere Jezebel ka o chegharịa bịarutere n’ọgwụgwụ, Elaịja gakwuuru Obadaịa ma kpọọ Ehab ka ọ kpọkọta Izrel niile gaa Kamel.
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.
Ma ka Obadaịa nọ n’ụzọ, le, Ịlaịja zutere ya; o wee mata ya, daa n’ihu ya n’ala, sị, Ọ̀ bụ gị, onyenwe m Ịlaịja? Ọ zara ya, sị, Ọ bụ m: gaa, gwa onyenwe gị, Le, Ịlaịja nọ ebe a. 1 Kings 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.
Oge Ịlaịja nọrọ na nwanyị di ya nwụrụ nke Sarepta na-anọchi anya Oge Ọchịchịrị. N’akụkọ banyere Ịlaịja na nwanyị di ya nwụrụ, ọ na-achịkọta mkpisi osisi abụọ, n’ihi na ọ dị njikere ịnwụ. Nwanyị di ya nwụrụ n’amụma bụ ụka, ọ na-anọchikwa anya ụka ahụ nọ n’ọzara nke fọrọ nke nta ka ọ nwụọ.
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.
Dee degaara mmụọ-ozi nke nzukọ Kraịst nke dị na Saadịs akwụkwọ, si: Ihe ndị a ka Onye ahụ nwere Mmụọ asaa nke Chineke na kpakpando asaa na-ekwu; Amaara m ọrụ gị, na ị nwere aha na ị dị ndụ, ma ị nwụrụ anwụ. Mụrụ anya, meekwa ka ihe ndị fọdụrụ sie ike, ndị dị njikere ịnwụ anwụ: n’ihi na ahụghị m ọrụ gị ka o zuo oke n’ihu Chineke. Mkpughe 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
Ọ nọ “na-achịkọta mkpisi osisi abụọ”, ma na-akwado onwe ya maka ọnwụ ya mgbe Ịlaịja kwụsịrị ya.
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.
Okwu nke Onyenwe anyị wee bịakwute ya, si, Bilie, gaa Zarefat, nke dị n’aka Zaidọn, biri n’ebe ahụ: lee, enyewo m iwu nye otu nwanyị di ya nwụrụ n’ebe ahụ ka ọ lekọta gị. O wee bilie gaa Zarefat. Ma mgbe ọ bịarutere n’ọnụ ụzọ ama obodo ahụ, lee, nwanyị ahu di ya nwuru anọ n’ebe ahu na-achịkọ nkụ: o wee kpọọ ya, si, Biko, butere m ntakịrị mmiri n’ime ite, ka m ṅụọ. Ma ka ọ na-aga ibute ya, o wee kpọọ ya ọzọ, si, Biko, butere m obere iberibe achịcha n’aka gị. O wee sị, Dị ka Onyenwe gị Chineke dị ndụ, enweghị m achịcha ọbụla, kama naanị otu njuaka ntụ ọka n’ime ite, na ntakịrị mmanụ n’ime karama: ma, lee, ana m achịkọta nkụ abụọ, ka m baa kwadebere ya nye onwe m na nwa m nwoke, ka anyị rie ya, nwụọ. 1 Ndị Eze 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.
Nwanyị di ya nwụrụ nke Sarepta nọ na-achịkọta “osisi abụọ.” Nwanyị di ya nwụrụ ahụ na-anọchi anya ndị kwesị ntụkwasị obi n’oge Jezebel. Nwa ya nwoke na-anọchi anya ndị ahụ, n’akụkọ ihe mere eme nke Taịataira, nwụrụ anwụ ebe e nyere ha nkwa na a ga-eme ka ha bilie n’ọnwụ mbilite n’ọnwụ mbụ.
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.
Ahụrụ m ocheeze dị iche iche, ndị mmadụ wee nọdụ n’elu ha, e nyekwara ha ikpe: ahụrụ mkwaara m mkpụrụobi ndị e gbupụrụ isi n’ihi àmà Jisọs, na n’ihi okwu Chineke, ndị ahụkwa na-efeghị anụ ọhịa ahụ ofufe, ma ọ bụ oyiyi ya, ndị natakwaghị akara ya n’egedege ihu ha ma ọ bụ n’aka ha; ha wee dị ndụ, soro Kraịst chịa otu puku afọ. Ma ndị nwụrụ anwụ ndị ọzọ adịghịkwa ndụ ọzọ ruo mgbe otu puku afọ ahụ gwụsịrị. Nke a bụ mbilite n’ọnwụ mbụ. Onye nwere òkè na mbilite n’ọnwụ mbụ ahụ bụ onye a gọziri agọzi ma dị nsọ: ọnwụ nke abụọ enweghị ike n’ahụ ndị dị otu a, kama ha ga-abụ ndị nchụàjà nke Chineke na nke Kraịst, ha ga-esokwa ya chịa otu puku afọ. Mkpughe 20:4–6.
The widow also represents the few in Sardis, that were worthy and given white garments.
Nwanyị di ya nwụrụ nọchikwara mmadụ ole na ole nọ na Sadis, ndị kwesiri ekwesi, e nyekwara ha uwe ọcha.
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.
I nwere mmadụ ole na ole ọbụna n’Sadịs ndị na-emebeghị uwe ha ka ọ bụrụ ihe rụrụ arụ; ha ga-esokwa m jee ije n’uwe ọcha: n’ihi na ha kwesiri ya. Onye na-emeri emeri, a ga-eyikwa ya uwe ọcha; agaghịkwa m ehichapụ aha ya n’akwụkwọ nke ndụ, kama m ga-ekwupụta aha ya n’ihu Nna m, na n’ihu ndị mmụọ ozi ya. Mkpughe 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.
Ndị nọ n’ọgbakọ nke anọ nke Taiataịra, ndị jiri ntụkwasị obi nwụọ, ndị a na-anọchite anya ha site n’aka nwa nwoke nwanyị di ya nwụrụ, e nyere uwe ọcha n’akara nke ise.
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.
Ma mgbe O mepere akara nke-ise, ahụrụ m n’okpuru ebe ịchụàjà mkpụrụ-obi ndị e gburu n’ihi okwu Chineke na n’ihi àmà ahụ ha jigidere. Ha wee tie mkpu n’oké olu, sị, Ruo olee mgbe, Onyenwe anyị, onye dị nsọ ma bụrụ eziokwu, ka Ị na-ekpeghị ikpe ma ọ bụo ọbara anyị n’aka ndị bi n’ụwa? E wee nye onye ọ bụla n’ime ha uwe-ọcha; e wee gwa ha ka ha zuo ike ntakịrị oge ọzọ, ruo mgbe ndị ibe-ha bụ ndị ohu na ụmụnna ha, ndị a ga-egbukwa dịka e gburu ha, ga-ezu oke. Mkpughe 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.
E nyere ndị nwụrụ n’ihi okwukwe n’oge Ọchịchịrị Uwe Ọcha, a gwakwara ha ka ha zuru ike n’ime ili ha, ruo mgbe a ga-egbu otu ọzọ nke ndị nwụrụ n’ihi okwukwe n’okpuru ọchịchị papal, dị ka e si gbuo ha. Papacy gburu ha n’ime oge nke afọ atọ na ọkara, e kwerekwa ha nkwa na a ga-ekpe papacy ikpe n’ikpeazụ, ma ọ bụghị ruo mgbe a ga-egbu otu ìgwè nke abụọ nke ndị nwụrụ n’ihi okwukwe n’okpuru ọchịchị papal, n’oge nsogbu iwu Sọnde nke na-abịa nso. Nwanyị White jikọtara arịrịọ ndị nwụrụ n’ihi okwukwe ahụ rịọrọ ka e kpee papacy ikpe, na akụkụ abụọ dị n’akwụkwọ Mkpughe.
“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.
“Mgbe emepere akara nke ise, Jọn, onye Nkpughe ahụ, n’ọhụụ hụrụ n’okpuru ebe-ichu-àjà ìgwè ndị e gburu n’ihi Okwu Chineke na àmà Jisọs Kraịst. Mgbe nke a gasịrị, ihe ndị e kọwara n’isi nke iri na asatọ nke Mkpughe bịara, mgbe a kpọpụtara ndị ahụ kwesị ntụkwasị obi na eziokwu pụọ na Babilọn. [Mkpughe 18:1–5, e hotara.]” Manuscript Releases, olu nke 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.
Mkpughe iri na asatọ amaokwu mbụ ruo nke ise na-anọchi anya olu abụọ nke amaokwu mbụ na amaokwu nke anọ. Olu nke abụọ bụ ọkpụkpọ ka a pụta na Babịlọn, ọ na-akwa akara mmalite nke mkpagbu iwu Ụka, mgbe mmegharị dị ike nke mmụọ ozi nke atọ kpọrọ atụrụ Chineke ndị ọzọ ka ha pụta na Babịlọn. Ọ na-etinyekwa akụkụ Akwụkwọ Nsọ sitere na akara nke ise n’mmalite nke akara nke asaa.
“[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.
“[Mkpughe 6:9–11 e hotara]. Lee, e gosiri Jọn ihe nlereanya ndị na-abụghị ezi ihe n’eziokwu, kama bụ ihe ga-adị n’oge dị n’ihu.”
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Mkpughe 8:1–4 e hotara.” Mbipụta Akwụkwọ Nsọ, mpịakọta nke 20, 197.
In Revelation chapter eight, verses one through four, the seventh seal is opened.
N’ime Mkpughe isi nke asatọ, amaokwu nke mbụ ruo nke anọ, a meghere akara nke asaa.
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.
Mgbe O mepere akara nke-asa, nkịtị dara n’eluigwe ihe dị ka ọkara elekere. M wee hụ ndị mmụọ ozi asaa ndị guzoro n’ihu Chineke; e wee nye ha opì asaa. Mmụọ ozi ọzọ wee bịa guzo n’ebe ịchụàjà, ebe o nwere ihe-ísì-ụtọ ọlaedo; e wee nye ya ọtụtụ ihe-ísì-ụtọ, ka o were ha soro ekpere ndị nsọ niile chụọ àjà n’elu ebe ịchụàjà ọlaedo nke dị n’ihu ocheeze ahụ. Anwụrụ nke ihe-ísì-ụtọ ahụ, nke sooro ekpere ndị nsọ ahụ, si n’aka mmụọ ozi ahụ rịgoro n’ihu Chineke. Mkpughe 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.
Ekpere ndị ndị àmà okwukwe nke Oge Ọchịchịrị, ndị n’okpuru akara nke ise na-arịọ ka Chineke wetara ikpe n’elu akwụna ahụ nke na-eme iko na ndị eze nke ụwa, na-arịgo “n’ihu Chineke,” mgbe a meghere akara nke asaa. Mkpali nsọ na-ejikọta mmeghe nke akara nke asaa na olu nke abụọ nke Mkpughe iri na asatọ, n’ihi na ọ bụ n’oge olu nke abụọ ahụ ka Chineke na-echeta ajọ omume ya, ma mesịa mee ka ikpe ya bụrụ okpukpu abụọ. Otu ugboro n’ihi ndị àmà okwukwe nke Oge Ọchịchịrị, na otu ugboro n’ihi ịsa ahụ n’ọbara nke nsogbu iwu Ụka.
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.
Ma anụkwara m olu ọzọ si n’eluigwe, na-asị, Sitenụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-eketa nmehie ya, ka unu ghara ịnara kwa n’ihe otiti ya. N’ihi na nmehie ya eruwo ruo n’eluigwe, Chineke echetakwala ajọ omume ya nile. Kwụghachi ya ụgwọ dịka ya onwe ya kwụghachiri unu, meekwakwara ya okpukpu abụọ dị ka ọrụ ya si dị; n’ime iko ahụ o mejuru, mejuokwaranụ ya okpukpu abụọ. Mkpughe 18:4–6.
The few in Sardis that had not defiled their garments, represent those that came out of the history of Thyatira that ended in 1798. They are represented by the widow of Sarepta, a widow who was going to the marriage in 1844.
Ndị ole na ole nọ na Sadis ndị na-emetọbeghị uwe ha, na-anọchite anya ndị si n’akụkọ ihe mere eme nke Tayaṭaira pụta, nke kwụsịrị n’afọ 1798. A na-anọchi ha anya site n’aka nwanyị di ya nwụrụ nke Sarepta, nwanyị di ya nwụrụ nke na-aga n’oriri alụmdi na nwunye ahụ n’afọ 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.
“Ọbịbịa Kraịst dịka Onye Nnukwu Nchụàjà anyị n’Ebe Kachasị Nsọ, maka ime ka ebe nsọ dị ọcha, nke e mere ka a hụ na Daniel 8:14; ọbịbịa nke Ọkpara nke mmadụ n’ihu Onye Ochie nke Ụbọchị, dịka e si gosi ya na Daniel 7:13; na ọbịbịa nke Onyenwe anyị n’ụlọ nsọ Ya, nke Malakaị buru amụma ya, bụ nkọwa nke otu ihe omume ahụ; a na-anọchikwa nke a anya dịka ọbịbịa nke nwoke-alụanyị ọhụrụ n’alụmdi na nwunye ahụ, dịka Kraịst kọwara ya n’ilu ụmụ agbọghọ iri ahụ, nke Matiu 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”.
Nwanyị ahụ di ya nwụrụ anwụ nọ na-akwadebe nri abalị ikpeazụ ya tupu ọnwụ ya, mgbe Ịlaịja nyere ya iwu ka o jerere ya ozi. Ọ na-anọchi anya mmadụ ole na ole ahụ kwesiri ntụkwasị obi dị na Tayaṭaịra, ndị na-abanye n’ime mmadụ ole na ole ahụ kwesiri ntụkwasị obi dị na Sadis, ndị nọ na-achịkọta “mkpara abụọ” maka “ọkụ”.
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.
“Osisi” abụọ ahụ na-anọchi anya ụlọ abụọ nke Izrel oge ochie, ndị e zọpụrụ n’okpuru ikpere arụsị, ma emesịa n’okpuru ọchịchị papal, ma a ga-achịkọta ha ọnụ ma jikọta ha dị ka “otu osisi,” n’akụkọ ihe mere eme nke afọ 1798 ruo 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.
Okwu nke Onyenwe anyị bịakwutere m ọzọ, sị, Ọzọkwa, gị nwa nke mmadụ, were otu mkpanaka, dee n’elu ya, Maka Juda, na maka ụmụ Izrel ndị òtù ya: emesịa were mkpanaka ọzọ, dee n’elu ya, Maka Josef, mkpanaka Ifrem, na maka ụlọ Izrel niile ndị òtù ya: jikọta ha otu na ibe ya ka ha bụrụ otu mkpanaka; ha ga-aghọkwa otu n’aka gị. Ma mgbe ụmụ nke ndị gị ga-agwa gị okwu, sị, Ì gaghị egosi anyị ihe ihe ndị a pụtara? gwa ha, Otu a ka Onye-nwe-ayi Jehova kwuru; Lee, M ga-ewere mkpanaka Josef, nke dị n’aka Ifrem, na ebo Izrel ndị ya na ha so, tinyekwara ha n’ebe ya nọ, ya bụ, tinyere mkpanaka Juda, mee ka ha bụrụ otu mkpanaka, ha ga-abụkwa otu n’aka m. Mkpanaka ndị ahụ nke ị ga-ede n’elu ha ga-adịkwa n’aka gị n’ihu anya ha. Gwa ha, Otu a ka Onye-nwe-ayi Jehova kwuru; Lee, M ga-ewere ụmụ Izrel n’etiti ndị mba ọzọ, ebe ha gara, chịkọta ha site n’akụkụ nile, kpọbatakwa ha n’ala nke ha: M ga-eme ka ha bụrụ otu mba n’ala ahụ n’elu ugwu Izrel; otu eze ga-abụkwa eze ha niile: ha agakwaghị abụ mba abụọ ọzọ, ha agakwaghị ekewa n’alaeze abụọ ọzọ ma ọlị: ha agakwaghị emerụ onwe ha ọzọ site n’arụsị ha, ma ọ bụ site n’ihe arụ ha ndị jọgburu onwe ha, ma ọ bụ site n’ihe ọjọọ nile ha mere: kama M ga-azọpụta ha n’ebe obibi ha nile, ebe ha mehiere, sachapụkwa ha: otú a ka ha ga-abụ ndị m, M ga-abụkwa Chineke ha. Devid, odibo m, ga-abụkwa eze n’elu ha; ha niile ga-enwekwa otu onye ọzụzụ atụrụ: ha ga-ejekwa ije n’ikpé m nile, debekwa ụkpụrụ m nile, meekwa ha. Ha ga-ebikwa n’ala ahụ nke M nyere Jekọb odibo m, ebe nna unu hà biri; ha ga-ebikwa n’ime ya, ha onwe ha, na ụmụ ha, na ụmụ ụmụ ha ruo mgbe ebighị ebi: Devid odibo m ga-abụkwa onye-isi ha ruo mgbe ebighị ebi. Ọzọkwa, M ga-eme ha ọgbụgba ndụ nke udo; ọ ga-abụ ọgbụgba ndụ ebighị ebi n’etiti m na ha: M ga-edokwa ha, mụbaa ha, tinye ebe nsọ m n’etiti ha ruo mgbe ebighị ebi. Ulo-ikwū m ga-anọnyekwa n’etiti ha: ee, M ga-abụ Chineke ha, ha ga-abụkwa ndị m. Ndị mba ọzọ ga-amatakwa na ọ bụ M bụ Onyenwe anyị na-edo Izrel nsọ, mgbe ebe nsọ m ga-adị n’etiti ha ruo mgbe ebighị ebi. Ezikiel 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.
Mgbe Ịlaịja hapụrụ Sarepta ịkpọ Ehab na Izrel nile ka ha bịa n’Ugwu Kamel, chọọchị di ya nwụrụ nke gbapụrụ n’ọzara nọ na-achịkọta mkpisi osisi abụọ maka ọkụ ahụ na-eme ka nwanyị di ya nwụrụ dị ọcha tupu agbamakwụkwọ ahụ nke Ọktoba 22, 1844. Ịchịkọta mkpisi osisi abụọ ahụ bụ ịchịkọta mmegharị Millerite nke e mezuru n’ime afọ iri isii na ise ikpeazụ ahụ e kpọrọ aha na Aịzaya isi nke asaa. Alaeze ugwu ahụ tara ọnụ ahụhụ nke ọbụbụ ọnụ Mosis site na 723 BC ruo 1798, alaeze ndịda ahụ kwa tara otu ọbụbụ ọnụ ahụ site na 677 BC ruo 1844. N’afọ 1844, ụmụ ime mmụọ nke mba abụọ ahụ nkịtị, ka a chịkọtara ọnụ dịka otu mkpisi osisi, maọbụ otu mba.
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
Ọ bụrụ na ọ dịghị ihe ọzọ, Ịzikiel kọwara mkpanaka abụọ ahụ dị ka mba abụọ, ndị na-aghọ otu mba.
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.
N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụkwa Rezin; ma n’ime afọ iri isii na ise, a ga-agbaji Efraim, ka ọ ghara ịbụ otu ndị. Isi Efraim bụkwa Sameria, isi Sameria bụkwa nwa Remalaịa. Ọ bụrụ na unu ekweghị, n’ezie, a gaghị eme ka unu guzosie ike. Aịzaya 7:8, 9.
If we will not believe the prophecy of sixty-five years, we will not be established.
Ọ bụrụ na anyị agaghị ekwere amụma nke afọ iri isii na ise, a gaghị eme ka anyị guzosie ike.
We will continue to present Elijah’s symbolism in the next article.
Anyi ga-aga n’ihu ikpughe ihe nnọchianya Ịlaịja pụtara n’isiokwu na-abịa.