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.
Pud wa tye ka waco ikom Elija macalo alama pa lajul. Elija owaco bot Ahab ni koth pe bi bino, ka i wacne keken, pi higa adek.
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.
Ci Elija, Tishbi, ma acel ikin jo Gilead, owaco bot Ahab ni, “Ka Rwot Lubanga pa Isirael tye ka bedo, ma i anyimne acung, pe bi bedo lat onyo kot i higa magi, ento kaka lok na.” 1 Kings 17:1.
Christ informs us in the book of Luke, that the three years was actually three and a half years.
Kristo miyo wa ngec i Buk pa Luka ni mwaka adek, atir, obedo mwaka adek ki dwe abicel.
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.
En owaco ni, "Atir, awaco botu ni: pe tye janabi mo ma gicwako i piny pa kene. Ento atir, awaco botu ni, dako mapol ma laco gi otho ne tye i Isirael i kare pa Eliya, kun polo ne okumu pi higa adek ki dwe abicel, kun pe tye cam madit i piny weng; ento pe kicwalo Eliya bot ngat mo i kin gi, ceke ne kicwalo bot dako ma laco otho i Sarepta, bungi pa Sidon." 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.
Mwaka adek ki nus otime i kare pa Ahab ki Jezebel, ma nyutu mwaka adek ki nus me porofetik aa ki 538 dok i 1798, ikare ma telo pa Papa, ma kilwongo ni Jezebel i kanisa pa Tayatira, otelo i matime me bwoya.
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.
Ento an tye ki gin mo manok i wi in, pien i weko nyako Jezebel, ma lwo iye ni en janabi nyako, me yaro ki yiko luticna me timo kwo marac, ki me chamo jami ma kimiyo bot jero. Amiye ne kare me dwoko cwiny i kwo marac ne; ento pe odwoko. Nen, abi cwalo ne i kitanda, ki gin ma timo cwer ki iye abi cwalo gi i piny matek, ka pe gidwoko cwiny i ticgi. Ki abi kwanyo otino ne ki tho; ki kanisa weng bigeno ni an en ma anyenyo piny wii ki cwinya; ki abi miyo keken ki kit ticgi. Revelation 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.
Kare me “lok cwinya” pa Jezebel, obedo mwaka adek ki nusu i cawa pa Elija, ki mwaka maporofetik adek ki nusu, aa ki 538 tung i 1798 i cawa me ocung me kweco pa Papa. Kec ma ononge Jezebel ki rwodi pa Yuropo ma ogamo kwac kwede, obedo me keti gi i kitanda me peko, ki tho pa lutino pa iye. I cawa me ocung bene, ne tye jo ma tye ki yie, ma bene keti gi i kitanda me peko, ento gin bi kwo. Ka keti gi i kitanda me peko, peto me kwo pi jo ma tye ki yie, onyo tho pi jo ma pe tye ki yie, obedo tung ki “ticgi.” Kitanda me peko pa jo ma tye ki yie omino cwiny me kwongo ki kwo. Kitanda me peko pa gi bin opung i agiki pa mwaka adek ki nusu, mapwod pe Elija owuoko ki Sarepta me ciko Ahab me cwero Israel weng i Got 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.
Tigo me Kanisa pe omede i kare weng me mwaka 1260. Lubanga, i kica pa En bot jo pa En, okado malac cawa me tem me mac pa gi. I waco anyim ‘peko madit’ ma bineno i Kanisa, Lagwoko owaco ni: ‘Ka cawa meno pe gikado malac, pe dong obedo dano mo ma obed ogwoko kwo; ento pi dano ma kiyero, cawa meno gibikado malac.’ Matayo 24:22. Ki teko pa Reformation, tigo ne otum woko mapir ki 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.
Apena me "cama me peko" pi buk me Paapa bi "kwanyo kwo pa lutino pa ne ki tho," ento apena me "cama me peko" onongo tye ki promisi me kwo pi jo ma ticgi onongo nyutu geno ma atir pa gi, macalo kit ma onongo nen i tho pa lutino pa dako me tho me 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.
Ka gin man otyeko otime, wod pa dako, min ot, ocako two; ci two ne obedo marac tutwal, ci nyo pe dong tye pum i iye. Ci en owaco bot Elijah ni, An ki in ango, O dano pa Lubanga? In obino bot an me pwoyo bal na i paro, ci me nego wod na? Ci en owaco bot en ni, Mi an wodi. Ci ocako ki iye i cing pa en, ci obalo iye i odi me i wii ot ma eni otye ka bedo koni, ci oketone i kitanda pa en keken. Ci ogoyo dwon bot Rwot, owaco ni, A Rwot, Lubanga na, ibene imiyo marac bot dako ma laco otho ma an tye ka bedo ki iye, kun i nego wodi? Ci oyal piny i wi otino odii adek, ci ogoyo dwon bot Rwot, owaco ni, A Rwot, Lubanga na, apenyo in, we cwinya pa otino man dwogo dok i iye. Ci Rwot owiny dwon pa Elijah; ci cwinya pa otino nodwogo dok i iye, ci odwogo kwo. Ci Elijah ocako otino, ogolo piny ki i odi me i wii ot, otero iye i ot, ci omiyo ne bot min en; ci Elijah owaco ni, Nen, wodi tye kwo. Ci dako owaco bot Elijah ni, Kombedi ki gin man, angeyo ni in dano pa Lubanga, ci lok pa Rwot i dho in obedo atir. 1 Rwot 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.
Dako ma lami otho nongo ngeyo ni Eliya obedo “dano pa Lubanga”, pien “lok pa Rwot” ma omiyo nyathi pa en dwogo bedo, obedo lok me “gin ma kare”. Tim me adek ma Eliya oketo ringre pa en i wi ringre pa nyathi pa dako ma lami otho, ki dako nongeyo ne ni en aye “lok” ma tye i dho Eliya, ma obedo “gin ma kare”. Lok me Leb Hibrio ‘emeth’, kitero ne i pot buk man calo “gin ma kare”, ki nyutu twero me cweyo pa Alpha ki Omega. En aye lok me Leb Hibrio ma kigero ki tar pa alfabet me Leb Hibrio ma acel, ma apar adek, ki ma agiki, ki nyutu Twero ma twero miyo jo ma otho dwogo bedo.
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.”
Jo ma tye ki geno, calo kede jo ma pe geno, i “kabedo” pa cawa me tem ma ki nyutu kwede higa adek ki nus, giyudo cik me “kom me peko.” Tho obedo adwogi pi nyithindo pa dul ma luwo lacar ma otimo fornikeshon kede oyeco yec me upagani. Kwo kimiyo i dul mukene ma luwo cik pa Elija kede gigeno Lok pa “Adier.”
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.
Dako ma laco otho onongo oluwo cik pa Elija me kelo pi pa ne ki miyo ne bredi matin, kede luwone lok pa Nabi nyutu jo ma tye ki geno i kare me dic pa Tayatira. (Obedo me coyo ni, ka Elija omiyo dako ma laco otho cik ni oketo acaki me miyo ne me chiemo, ci eka odok miyi nyare kede pire, ma nyutu ni Elija en aye acaki me gamo me chiemo. En aye acaki me gamo lok, ci eka kanisa.) Kimiyo wa ngec ni tic pa jo ma tye ki geno obedo mapol loyo i agiki loyo i acaki.
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.
Kede bot malaika pa kanisa ma i Thyatira, goyo coc: Gin man Wod pa Lubanga owaco ni, ma wang pa en calo lawi me mac, ki tiend pa en calo shaba ma maleng; Angene tice pa in, ki hera, ki cwec, ki yie, ki luro cwiny pa in, ki tice pa in; ki ma agiki obedo mapol loyo ma acel. Revelation 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.”
Jo me yie onongo nyutu "tic" maber i "kare" ma kimiyo Papasi me loko cwiny, ento i agiki ticgi obedo "mapol maloyo pa acaki." Ka "kare" obedo tye i agiki, Kristo ocwalo "kec me matut" pa lok me dwoko kit, ma ocako tic me pe dong pinyrua Papasi; Papasi eno ma opwonyo Kanisa me "timo rweny, ki camo gin ma kimiyo bot lamal."
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.
En ma oloyo, ki ogwoko tice na i agiki, an abi mi ne teko i kom jo me piny mapol: obi bedo rwot i komgi ki lati me airon; macalo agulu pa latic me agulu gibikad i pecepece; calo ma an ocako ki bot wua na. Kadi an abi mi ne lacang me otino ceng. En ma tye ki wit, winye gin ma Jwii Maleng owaco bot kanisa megi. Revelation 2:26-29.
Christ had “a few things against” the faithful at the beginning of the “space” given the papacy to repent, for they had allowed Jezebel “which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.” But at the end of the “space” the faithful would cease to suffer the papacy to continue her seductions.
Kristo onongo obedo ki ‘gin manok ikom’ jo ma gitye ki yie i acakki ‘cawa’ ma omiyone, twero pa Papa, me dwoko cwinye, pien gimweko Yezebeli, ma ocoyo keni ni en lanabi nyako, me pwonya ki me koyo latic na me timo tim marac i kit me nywal, kacel ki me cham gin ma gicweyo bot lakeri. Ento i agiki pa ‘cawa’, jo ma gitye ki yie bin pe gubedo dong weko twero pa Papa mede ki koyo pa en.
“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.
I sentyuri apar angwen i England obinyore ‘Lalang me ocakki i ceng pa Yub pa Kanisa.’ John Wycliffe obedo lalego pa yub, pe pa England keken, ento pa joKricito weng. Purotes madit i tung’ Rome, ma kimiyo ne twero me waco, pe bi kiyeko woko. Purotes man oyabo lweny ma obino kelo yweyo pa ngat acel acel, pa kanisa, kacel ki pa piny. Lweny Madit, 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.
Acam ma latic pa Lubanga gicamo, obedo pwonya onyo lok ma gimako. Tim marac me cwer obedo kanisa tye ka tiyo ki twero pa gamente me timo gwoko pwonya pa lamal ne. I kare ma gimiyo Yezebel me loko cwinya, kanisa ka onwot odonyo i piny ma pe tye dano me gwoko kwo.
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.
En dako ojwiki i lum, kun tye kabedo ma kiketo pi en ki Lubanga, me gi be gimiye kidi kany pi ceng 1,260. ... Kede ne gimiye dako otum aryo pa lawiny madit, me otyeo odony i lum, i kabedo ne, kun gicunga ne pi kare acel, kede kare aryo, ki abor pa kare, ki bot wang olum. Kede olum owoco ki cwe ne pi ma macalo marwalo inyuma pa dako, me orwalo ne ki pi marwalo. Kede piny ogonyo dako, piny oyabo cwe ne, ki olugo pi marwalo ma olum madit owoco ki cwe ne. Revelation 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.
I cawa me dunyore ma Yezebel ki Ahab gitimo, Obadiya onongo nyutu cal me gwoko ma butu omiyo i cawa me twero pa Papa.
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.
Kede Ahab okwaco Obadiya, ma obedo latic mamalo me ot ne. (Kono Obadiya olworo Rwot tutwal: pien obedo kamano, ka Jezebel oneko lanen pa Rwot, Obadiya okawo lanen mia acel, okano gi i yie me got i dul me hamsini hamsini, omiyogi mukate ki pi.) 1 Kings 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.
Tic pa Obadiya me ogengogi lanen i dul me 50 i bur me got, obedo cal pa kabedo i piny ma pe tye ngat ma Lubanga ocweo pi miyo mere bot jo ma tye ki geno maleng, ma pe gicamo puonj pa Lwak pa Papa, kadong pe gicwako rwom pe maleng ma nyutu ki golo kwo ne ki rwodi pa Yurob. Kare me cawa ma Lubanga ogamo Elija cito bot dako ma lacone otho me Sarepta pi mere ki gwoko kuc ki bot Jezebel ki Ahab, obedo kare ma kanisa orwate i piny ma pe tye ngat; kabedo ma Lubanga ocweo pi gi onongo kinyutu kwede tic pa Obadiya.
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.
Kabedo me ogamo pa Elija i Sarepta, ma i Lebru ki lwongo “Zarephath”, nyuto yweyo. Ka kare ma kigi miyo Jezebel me loko cwinya otum, Elija owoto i bot Obadiya, olwongo Ahab me kwaco jo Isirayel weng i 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.
Ka Obadia tye i yo, nen, Elija omee kwede; en ongeyo ne, ki owoto i wang piny, ki owaco ni, ‘Itye in Elija, ladit na?’ En odwoko ne ni, ‘An aye: wut, inyisi ladit mami ni, Nen, Elija tye kany.’ 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.
Cawa ma Elija otye ki dako ma laco otho me Sarepta nyutu calo Dark Ages. I coc pa Elija ki dako ma laco otho, en tye ka coko kuni aryo, pien en tye macek me otho. I porofeci, dako ma laco otho tye calo ranyisi pa kanisa; en onwongo nyutu kanisa ma tye i tim ma tye macek me otho.
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.
I malaika pa kanisa ma i Sardis, con: Gin magi owaco en ma tye ki Roho abic aryo pa Lubanga, ki kec abic aryo: An angeyo tic mii; itye ki nying ni itye kwo, ento in otho. Bed i keng, ki imed gin ma odongo, ma ribe otho; pien pe anongo tic mii otum i wang Lubanga. Lamedo pa Yohana 3:1–2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
En obedo ka cobo ‘tweng aryo’, ki bedo ka timo yik pi tho ne, ka Elija omeko ne.
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.
Lok pa Rwot obino bot-ene, owaco ni, “Cuki, irot i Zarefati, ma obedo pa Zidon, ci ibed kany; nen, aciko dako ma rwate otho i kany me konyo in.” En otyeko cuke, ocito i Zarefati. Ka otyeko obino i lawang pa gweng, nen, dako ma rwate otho ne tye kany ka acono yom; ci olingo bot-ene, owaco ni, “Tim ber, kel an pi matin i agulu, me anywa.” Kacce obedo tye ka ocito me kwane, ci olingo bot-ene, owaco ni, “Kel an, tim ber, apeny me kalo i lwete ni.” Eno owaco ni, “Ka Rwot Lubanga ma in tye kwo, pe abedo ki kac me kalo; ento pwak lwete me podi i agulu ma dit, ki moo matin i agulu ma matin; ci nen, atye ka acono yom aryo, me adonyo i ot, atimo ne pi an ki laco na, me wamye ne, ci woth.” 1 Kings 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.
Dako ma laco otho i Sarepta ne tye ka kweyo “tung aryo”. Dako eni tye calo cing pa jo ma geno i cawa pa Jezebel. Wodone tye calo cing pa jo ma i kare pa Tiyatira, ma otho ki kica ni gibidwogo kwo i dwogo kwo ma acel.
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.
Ci an oneno kom mapol, ci gi obedo i komgo, ci omiyogi teko me kwaro; ci an oneno pwonye pa gin, ma gikwanyo wi-gi pi caba pa Yesu ki pi Lok pa Lubanga, ma pe g’opako jami marac, nyo cal pa en, ma pe giboko alama pa en i wang wi-gi, nyo i lwetgi; ci gi odwogo kwo, ci gibolo lobo kede Kirisito pi higa alufu acel. Ento gin mukene me otho pe gidwogo kwo nyaka higa alufu otyeko. Man en dwogo kwo me acel. Ogwedi ci maleng en ma tye ki rwom i dwogo kwo me acel: i botgi tho ma aryo pe tye ki twero; ento gibedo kabona pa Lubanga ki pa Kirisito, ci gibolo lobo kede en pi higa alufu acel. Revelation 20:4-6.
The widow also represents the few in Sardis, that were worthy and given white garments.
Dako ma laco ne othe bene nyutu jo manok ma i Sardis, ma guromo, ma omigi law ma oyera.
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.
Itye ki nying manok bene i Sardis ma pe gi kumo lubegi; gi bi wot ki an i lubega ma rachar, pien gi rwate. Ngat ma loyo, obi kete iye lubega ma rachar; pe abi wilo nyingne ki buk pa kwo, ento abi tito nyingne i wang Wonna, kacel ki i wang malaika ne. Revelation 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.
Gin ma i kanisa me angwen pa Thyatira, ma otho ki yie, ma kigoyo gi calo dwa pa dako ma coo ne otho, ne gimiyo gi libuta ma myel i muhuri ma abic.
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.
Ka o yabo kete ma abicel, aneno i piny me altar cwinygi pa jo ma ogengo pi lok pa Lubanga, ki pi lami-lok ma gi okongo; gi goyo dwon madwong, gi waco ni, “Kare mane, A Rwot, lamal ki adier, en angeo ma pe i keto cik ki i dwogo rem wa i bot jo ma bedo i piny?” Ki gimiyo gin weng lon ma oyera; ki kiwaco botgi ni, “bedgi i kuc pi kare matidi, nyaka romegi latic ki owadgi, ma binen ogengo calo gin, obed opong.” Revelation 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.
Jo ma otho pi Lubanga i Kare pa Ocel gimiyo gi lede ma oyoto, kede gi miyo lok ni gi mere i kaburigi, nyaka kare ma dul mukene me jo ma otho pi Lubanga ma pa Papa obino otonogi, macalo ma gi otonogi. Gi otonogi ki pa Papa i kare me higa adek ki abicel, kede gicweyo gi ceke ni pa Papa obino opoyo ikare me agiki; ento pe, nyaka dul aryo me jo ma otho pi Lubanga ma pa Papa obino otonogi i kare me peko matir me cik me Sande ma dong obino macok coki. Dera White oketo kacel kwayo pa jo ma otho pi Lubanga me poyo pa Papa, ki gonyo aryo i Buk pa Revelation.
“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.
Ka giyabo sili me abich, Jaani ma oneno fweny oneno i piny me madabahu lwak ma giretho pi Lok pa Lubanga ki pi lagoro pa Yesu Kristo. Pire kede man obino gin ma kikobo i kapita apar aboro me Buk me Fweny, kun jo ma tye ki yie ma ber ki adier gikwongo woko ki Babilon. [Buk me Fweny 18:1-5, kiwaco woko.] Manuscript Releases, dul 20, pot 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.
I Nyutu apar aboro, wic acel pire tek i wic abic tye calo dwon aryo me wic acel ki me wic angwen. Dwon me aryo obedo kwaco me woyo woko ki Babilon, ci nyutu cako me tic me cwer i bot cik me Sande, ka lut madwong me lacam me adek tye ka kwaco flok mapat pa Nyasaye woko ki Babilon. En bene keto coc ma ki i cim me abic i yabo me cim me abiro.
“[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.
[Poko pa Yohana 6:9-11 kicoyo]. I kany, kinyutu bot Yohana cal mogo ma pe obedo adaa i kare meno, ento gin ma bi time i kare mo pa anyim.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
Lok me Apokarifi 8:1-4 kikwano. Manuscript Releases, dul 20, pot 197.
In Revelation chapter eight, verses one through four, the seventh seal is opened.
I Buk me Revelation chapta aboro, vase acel nyaka angwen, muhuri me abiro kiyabo.
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.
Ka otyeko yabo muhuri ma me abicel aryo, polo obedo twol pi kare ma rwate oko me cawa. An oneno malaika abicel aryo ma onongo gitye can i anyim Lubanga; ki gimiyo gi tulupet abicel aryo. Malaika mukene bino, obedo can i alita, ki tye ki censer me gol; ki gimiyo ne incense mapol, wek oyeyo en ki kwayo pa jo ma ki yer weng i alita me gol ma obedo i anyim kom. Kede ot me incense, ma obino kwede ki kwayo pa jo ma ki yer, obalo malo i anyim Lubanga ki i cing pa malaika. Revelation 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.
Lamo pa martiro me kare ma ocile, ma i siil me abic gi tye ka kwayo ni Lubanga okel kano i kom racel ma otimo kwo marac kwede rwodi me piny, gi duny malo bot Lubanga ka ki yabo siil me abiro. Pwoc me Lamo rwato yabo pa siil me abiro ki dwon aryo me Buk me Yabo me apar aboro, pien en i dwon aryo ma Lubanga opoyo lapor pa iye, ci omiyo kano pa iye odwong aryo. Acel pi martiro me kare ma ocile, kede acel pi poto remo madwong me bal pa cik me Ceng Acel.
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.
An onongo awinyo dwon mukene ki polo, ma owaco ni, Wot woko ki iye, jo ami, wek pe ubede kacel ki richo ne, ka wek pe uyudo ki bal ne. Pien richo ne oromo i polo, ka Lubanga oparo tim marac ne. Dwogi ne calo en odwogo botu, ka med iye ariyo calo kit tic ne: i tyupa ma en opongo, opongi iye ariyo. Revelation 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.
Jo manok i Sardis ma pe gi keco ringwaro gi, gitye calo jo ma obino woko ki lok me con pa Thyatira ma otum i 1798. Gin gitye ki cal pa dako ma laco ne otho i Sarepta, dako ma tye ka woto i nyom i 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.
Bino pa Kirisito macalo jadolo wa madit i kabedo ma maleng madit loyo, pi yweyo pa kacel, ma kinyutu i Daniel 8:14; bino pa Wod pa Dano bot Ladit pa Cawa Mapol, macalo kit ma kinyutu i Daniel 7:13; kede bino pa Rwot i kacel pa En, ma Malaki onongo opoko pi en, gin lok me nyutu pa gono acel keken; ci bene, en kinyutu calo bino pa lawot me nyom i nyome, ma Kirisito otyeko nyutu i loc me por pa nyako maleng apar, i Matayo 25.
The widow, was preparing her last supper before her death, when Elijah commanded her to serve him. She illustrates the faithful few in Thyatira, transitioning into the faithful few in Sardis that were gathering “two sticks” for a “fire”.
Lawi tye ka cweko cam agiki mapat ki tho ne, ka Elija ociko ne ni omii ne cam. En obedo cal pa joma tye ki geno manok i Thyatira, ka tonyo i joma tye ki geno manok i Sardis ma gitye ka coko ‘okang aryo’ pi ‘mac’.
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.
“Lagita aryo” nyutu ot aryo pa Isirael me con, ma gigoyo piny ki Paganisim, ci lacen ki Paapalism; ento gin myero kicoko gi ki bedo kacel, macalo “lagita acel,” i kare me 1798 dok 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.
Lok pa Rwot dok obino bot an, owaco ni, ‘I, wod dano, kawo lawi acel, i coyo iye ni, “Pi Juda, ki pi lutino pa Israel ma tye kwede”; dong i kawo lawi mukene, i coyo iye ni, “Pi Josep, lawi pa Efraim, ki pi ot pa Israel weng ma tye kwede.” I ket gi kacel obed lawi acel; gin binedo acel i cing pa in. Ka lutino pa ogandani giwaco bot in ni, “Pe ibinyutu wa tyenyo pa gin eni?” I waci botgi ni, “Eyo, Rwot Lubanga owaco ni: Nen, an abi kawo lawi pa Josep, ma tye i cing pa Efraim, ki dul pa Israel ma tye kwede, abiketo gi kwede, keken ki lawi pa Juda, abiweyo gi obed lawi acel, gin binedo acel i cing pa an. Ki lawi ma i coyo iye bino bed i cing pa in i wanggi. I waci botgi ni, ‘Eyo, Rwot Lubanga owaco ni: Nen, an abi kawo lutino pa Israel ki tung ogwanga ma pe ngene Lubanga ma gi wot iye, abicoko gi i tung weng, abikelo gi i piny pa gi keken. Abiweyo gi obed ogwanga acel i piny i wi got pa Israel; rwot acel obedo rwot pi gi weng; pe dong gibed ogwanga aryo, pe dok gibipoko gi i lobo pa rwot aryo keken. Pe gibalo kene doki ki cal pa lubangagi, onyo ki gin marac ma mere, onyo ki richogi mo keken; ento abi waro gi woko ki i kabedo weng ma gitimo richo iye, abijuko gi; gin binedo oganda pa an, an abedo Lubanga pa gi. Ki Dawid lami pa an obedo rwot i wi gi; gubed ki joloyo dero acel; gubiwot i yubu pa an, gibimako cik pa an, gibitimo gi. Gibed i piny ma amiyo Jacob lami pa an, ma kwadi obedo iye; gibed iye, gin, ki lutino pa gi, ki lutino pa lutino pa gi, matwal; ki Dawid lami pa an obedo ladit pa gi matwal. Ka dok, abi timo muma pa kuc ki gi; obedo muma ma matwal ki gi; abi keto gi, abimedo gi mapol, abi keto ot me lamer pa an i tung gi matwal. Dakala pa an bene bibed ki gi; eyo, an abedo Lubanga pa gi, gin binedo oganda pa an. Ki ogwanga mamoko ginywako ngeyo ni an, Rwot, amiyo Israel lamer, ka ot me lamer pa an obedo i tung gi matwal.’ Ezekiel 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.
Ka Elija oceto ki Sarepta me kwayo Ahab ki Isirayel weng me bi i Got Karamel, kanisa ma obedo mona ma ogoro i gweng ma pe ngatun tye ka coko tung aryo me mac ma yweyo mona me anyim me nyom i ceng 22 me October, 1844. Coko pa tung aryo en aye coko pa jo Millerite ma otyeko timo i kare me agiki me 65 ma kiyiko i Poth 7 me Isaya. Piny me ruoth pa North oyudo kwer pa Mose ki 723 BC nyo 1798, ki piny me ruoth pa South bende oyudo kwer acel ki 677 BC nyo 1844. I 1844, ludito me lamo pa piny aryo ma adier meno, kicoko gi kacel macalo tung acel, onyo piny acel.
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
Ka pe tye gin mukene, Ezekiel ter atir ni opobo aryo gin piny aryo, ma dwogo bedo piny acel.
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.
Pien wi Siria en Damasko, kede wi Damasko en Rezin; i kare me mwaka 65, Efraim obibedo opoto, ma pe obedo piny. Wi Efraim en Samaria, kede wi Samaria en wod pa Remaliya. Ka pe ugene, to pe ubibedo atir. Isaiah 7:8, 9.
If we will not believe the prophecy of sixty-five years, we will not be established.
Ka wa pe bigeno lok me poro me higa abicel apar abic, wa pe biyiko.
We will continue to present Elijah’s symbolism in the next article.
Wa bi medo nyutu lok me calo pa Eliya i coc ma bino.