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.

Tukyatunulirako Eliya ng’akabonero k’obunnabbi. Eliya yalangirira eri Akabu nti tewalibaawo mvula okumala emyaka esatu okuggyako ku kigambo kye.

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.

Eriya Omuttisubi, eyali omu ku batuuze ba Gireyaadi, n’agamba Akabu nti, Nga Mukama Katonda wa Isirayiri bw’ali omulamu, gwe mbeerera mu maaso ge, tewaliba omusulo newankubadde enkuba mu myaka gino okutuusa lwe njogera. 1 Bassekabaka 17:1.

Christ informs us in the book of Luke, that the three years was actually three and a half years.

Mu kitabo kya Luka, Kristo atutegeeza nti emyaka esatu mu butuufu gyaali emyaka esatu n’ekitundu.

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.

N’abagamba nti, Mazima mbagamba nti, tewali nnabbi akkirizibwa mu nsi ye. Naye mazima mbagamba nti, bannamwandu bangi baali mu Isiraeri mu nnaku za Eriya, eggulu bwe lyaggala okumala emyaka esatu n’emyyezi mukaaga, enjala ennene nga yali mu nsi yonna; naye Eriya teyatummibwa eri n’omu ku bo wabula e Saarefeta, ekibuga kya Sidoni, eri omukyala eyali nnamwandu. Lukka 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.

Emyaka esatu n’ekitundu byaliwo mu biro bya Akabu ne Yezebeli, era ekyo ne kiraga nti emyaka esatu n’ekitundu egy’obunnabbi kitegeeza ekiseera okuva mu 538 okutuuka mu 1798, lwe obwakapapa, obukiikirirwa ng’Yezebeli mu kkanisa eya Thyatira, bwafuganga mu myaka egy’ekizikiza.

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.

Wabula nnina ebimu ku ggwe, kubanga okkiriza omukazi oyo Yezabele, eyeeyita nnabbi omukazi, okuyigiriza n’okubatongoza abaddu bange okukola obwenzi, era okulya ebintu ebiweereddwayo eri bifaananyi. Era namuwa ebbanga ery’okwenenya ku bwenzi bwe; naye teyenenya. Laba, ndimusuula ku kitanda, n’abo ab’enyigira naye mu bwenzi ndibasindika mu nnaku ennene, wabula bwe beenenya ebikolwa byabwe. Era ndibatta abaana be; era ekkanisa zonna zijja kumanya nti nze nkebera ebirowoozo n’emitima; era ndiwa buli omu ku mmwe ng’ebikolwa bye bwe biri. Okubikkulirwa 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.

Ebbanga lya Jezebel ery’okwenenya lyali emyaka esatu n’ekitundu mu nnaku za Elijah, era lyali emyaka esatu n’ekitundu egy’obunnabbi okuva mu mwaka gwa 538 okutuuka mu 1798 mu biro eby’ekizikiza eby’okutulugunyizibwa okw’obwa Paapa. Ekibonerezo kya Jezebel n’abakabaka b’e Yulopu abaakola obwenzi naye, kyali okusuulibwa mu kitanda ky’okubonaabona ne kufa kw’abaana be. Waliwo ab’eesigwa mu biro eby’ekizikiza, abaali nabo basuuliddwa mu kitanda ky’okubonaabona, naye baali baliramu. Lwe baasuulibwa mu kitanda ky’okubonaabona, enkomerero: obulamu eri ab’eesigwa oba okufa eri abatali beesigwa, yali esinziira ku ‘ebikolwa’ byabwe. Kitanda ky’okubonaabona ky’ab’eesigwa kyaleeta okugumiikiriza n’obulamu. Kitanda kyabwe ky’okubonaabona kyandikomye kumpi n’enkomerero y’emyaka esatu n’ekitundu, nga katono ng’Elijah tannava e Sarepta kulagira Ahab okuyita Isirayiri yonna okujja ku Mount Carmel.

“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.

Okuyigganyizibwa kw’Ekkanisa tekwagenda mu maaso mu bbanga lyonna ery’emyaka 1260. Katonda olw’okusaasira eri abantu be yakifupya ekiseera ky’okugezesebwa kwabwe okw’omuliro. Mu kulagula ‘okubonaabona okunene’ okugenda okutuuka ku Ekkanisa, Omulokozi yagamba: ‘Singa ennaku ezo tezaalifupiziddwa, tewali muntu yandawonye; naye olw’abalondedwa ennaku ezo zaalifupizibwa.’ Matayo 24:22. Olw’amaanyi n’okukosa kw’Okutereeza, okuyigganyizibwa kwaggwaawo nga tekunnaba kufika mu 1798. Okulwanagana Okukulu, 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.

Omusango ogw’ “ettanda ly’okubonaabona” oguli ku bwa Paapa gwandibadde “guttira abaana be n’okufa,” naye omusango ogwo ogw’ “ettanda ly’okubonaabona” gwalimu ekisuubizo ky’obulamu eri abo abaalaga obwesigwa bwabwe mu bikolwa byabwe, nga bwe kyayolesebwa mu kufa kw’omwana w’omukyala omufiriddwa bba ow’e 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.

Awo olwatuuka, oluvannyuma lw’ebyo, mutabani w’omukazi, nnyini nnyumba, n’alwala; n’obulwadde bwe bwali bukambwe nnyo, okutuusa ne tewaasigalamu mu ye mpumu. N’agamba Eriya nti, Nnina ki naawe, ggwe musajja wa Katonda? Ojje gye ndi okunjjukiza ekibi kyange n’okutta mutabani wange? N’amugamba nti, Mpa mutabani wo. N’amuggya mu kifuba kye, n’amutwala mu kisenge ekyawaggulu we yali abeera, n’amussa ku kitanda kye. N’akaabira eri Mukama, n’agamba nti, Ai Mukama Katonda wange, naawe oleese obubi ku mukazi omufirwa gwe mbeera naye, bw’omusse mutabani we? N’ayeesambaza ku mwana emirundi esatu, n’akaabira eri Mukama, n’agamba nti, Ai Mukama Katonda wange, nkusaba, emmeeme y’omwana ono emuddemu. Mukama n’awulira eddoboozi lya Eriya; ne emmeeme y’omwana emuddamu, n’addamu okuba omulamu. Awo Eriya n’addira omwana, n’amumanjula okuva mu kisenge ekyawaggulu n’amuleeta mu nnyumba, n’amumuwa eri nnyina; Eriya n’agamba nti, Laba, mutabani wo mulamu. Omukazi n’agamba Eriya nti, Kaakano ku kino mmanyi nti oli musajja wa Katonda, era nti ekigambo kya Mukama mu kamwa ko kya mazima. 1 Bassekabaka 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.

Nnamwandu yategeera nti Eriya yali “omusajja wa Katonda,” kubanga “ekigambo kya Mukama” ekyazza omwana we mu bulamu, kyali ekigambo “amazima.” Eriya bwe yagalamira ku mutabani wa nnamwandu emirundi esatu, nnamwandu yategeera nti “ekigambo” mu kamwa ka Eriya kyali “amazima.” Ekigambo ky’Olwebbulaniya ‘emeth,’ kivunuddwa mu kitundu kino ng’ “amazima,” era kikiikirira amaanyi g’okutonda ga Alufa ne Omega. Kye kigambo ky’Olwebbulaniya ekizimbiddwa ennukuta esooka, ey’ekkumin’esatu n’ey’enkomerero mu kalagaamukutu k’Olwebbulaniya, era kikiikirira obuyinza obusobola okuzza abafu mu bulamu.

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.”

Abeesigwa, nga n’abatali beesigwa, mu "omwanya" ogw’ekiseera eky’okugezesebwa ogw’akiikirizibwa emyaka esatu n’ekitundu, baasalirwa omusango ogw’ "ekitanda ky’ekibonaabona". Okufa kwasanga abaana b’ekibinja ekyagoberera omukyala omwenzi eyakola obwenzi era n’ayigiriza enjigiriza z’obupagani. Ab’ekibinja ekirala abagoberera ebiragiro bya Eriya era ne bakkiriza Ekigambo eky’ "mazima", baawangiddwa obulamu.

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.

Nnamwandu yali agondedde ekiragiro kya Eriya okumuleetera amazzi n’okumuwa omugaati, era obugondero bwe eri ekigambo kya nnabbi bukiikirira ab’eesigwa mu Ebbanga ery’ekizikiza erya Tiyatira. (Kisaanidde okukitegeera nti Eriya bw’alagira nnamwandu okusooka okumuwe emmere, oluvannyuma n’awe omwana we era ye mwennyini, ekiraga wano kye kino: nti Eriya ye asooka okufuna emmere ey’okulya. Ye asooka okufuna obubaka, oluvannyuma ekkanisa.) Tutegeezeddwa nti ebikolwa by’ab’eesigwa byali bikulu nnyo ku nkomerero okusinga ku ntandikwa.

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.

Eri malayika w’ekkanisa ey’omu Tiyatira wandiika nti: Bino by’ayogera Omwana wa Katonda, ali n’amaaso ge ng’omuliro ogwaka, n’amagulu ge nga ekikomo ekirongoofu: Mmanyi ebikolwa byo, n’okwagala, n’obuweereza, n’okukkiriza, n’obugumiikiriza bwo, n’ebikolwa byo; era eby’enkomerero bisinga ebyasooka. Okubikkulirwa 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.”

Abeesigwa baalaga "emirimu" emirungi mu "ebbanga" obwa Paapa lwe bwaweebwa okwenenya, naye emirimu gyabwe egyasembayo gyaali "gisinga egyasooka." Bwe "ebbanga" lyabadde liggwaawo, Kristo yatuma emmunyeenye ey'omakya ey'Okutereeza, eyatandika omulimu ogw'okutakyagumiikiriza obwa Paapa, obwayigiriza Ekkanisa "okukola obwenzi, era okulya ebintu ebiweereddwa eri ebifaananyi."

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.

Era oyo awangula, era akuuma ebikolwa byange okutuusa ku nkomerero, nnaamuwa obuyinza ku mawanga: Era alibafuga n’omuggo ogw’ebyuma; nga ensuwa z’omubumbi bwe zimenyekamenyeka: nga nange bwe nnakiweebwa Kitange. Era nnaamuwa emmunyeenye ey’enkya. Oyo alina okutu, awulire Omwoyo ky’agamba eri amakkanisa. Okubikkulirwa 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 yalina ‘ebimu okubanenya’ ku bakkiriza abeesigwa ku ntandikwa y’ ‘ebbanga’ eryaawereddwa obufuzi bwa Papa okwenenya, kubanga baali bakkirizza Yezabele, ‘eyeeyita nnabbi omukazi, okuyigiriza era n’okubasendasenda abaddu bange bakole obwenzi, era balye ebyaweereddwayo eri ebifaananyi.’ Naye ku nkomerero y’ ‘ebbanga’ abakkiriza abeesigwa tebanaakyakkiriza obufuzi bwa Papa okweyongera mu kusendasenda kwabwo.

“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.

Mu kyasa ekya kkumi n’enna mu Bungereza ne yavaayo ‘emunyenye ey’emakya ey’Enkyukakyuka.’ John Wycliffe yali omubaka w’enkyukakyuka, si wa Bungereza bwokka, wabula wa Obukristaayo bwonna. Obutakkaanya obukulu eri Roma bwe yakkirizibwa okwogerera tekyaddanga kusirizibwa. Obwo bwaggulawo okulwanagana okwavaamu okununulwa kw’abantu ku buli omu, kw’amakanisa, n’kw’amawanga. 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.

Emmere abaweereza ba Katonda gye balya ye enjigiriza oba obubaka bwe bafuna. Obwenzi kye kuba ekkanisa okukozesa obuyinza bwa gavumenti okukaka enjigiriza zaayo ez'okusinza ebifaananyi. Mu bbanga Yezabele lye yaweebwa okwenenya, ekkanisa yaddukira mu ddungu okufuna obukuumi.

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.

Omukazi n’addukira mu ddungu, awali ekifo Katonda kye yamutegekera, mwe alabirirwa ennaku lukumi bikumi bibiri ne nkaaga.... Era omukazi yaweereddwa ebiwaawaatiro bibiri by’ensega ennene, alyoke abuuke agende mu ddungu, mu kifo kye, aw’alabirirwa ebbanga limu, n’ebiseera, n’ekitundu ky’ebbanga, ng’ava mu maaso g’omusota. Omusota n’afulumya mu kamwa ke amazzi ng’omugga ng’agoberera omukazi, alyoke amutwalibwe omugga. Naye ensi n’eyamba omukazi, ensi n’eggulawo akamwa kaayo, ne ekamira omugga gwe ejjoka yasuula mu kamwa kaalyo. Okubikkulirwa 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.

Mu biro by’okutulugunyizibwa okwakolebwa Yezeberi ne Akabu, Obadiya yakiikirira obukuumi obwaweebwa mu ddungu mu kiseera ky’obukulembeze bwa 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.

Awaabu n’ ayita Obadiya, eyali omuddukanya w’ennyumba ye. (Kati Obadiya yatya Mukama nnyo; kubanga bwe Yezebali yatta bannabbi ba Mukama, Obadiya n’atwala bannabbi kikumi, n’abakweka mu mpuku bbiri, amakumi ataano mu emu n’amakumi ataano mu endala, era n’abagabira omugaati n’amazzi.) 1 Bassekabaka 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.

Omulimu gwa Obadiya ogw’okukisa bannabbi mu mpuku ez’enjawulo mu bibinja by’amakumi ataano, guli ng’ekifaananyi kya ekifo mu ddungu Katonda kye yategeka okuwa mmere eri abeesigwa, abaagaana okulya enjigiriza z’Obwa Papa era ne bagaana n’okukkiriza obukwano obutali butukuvu obulagirwamu mu obwenzi bwe yakola n’abakabaka ba Yulaya. Ekiseera Eriya mwe yalagiribwa okugenda eri nnamwandu e Sarepta okufuna mmere n’okulindwa okuva eri Yezebeli ne Akabu, kye kimu n’ekiseera ekkanisa mwe yeeddukira mu ddungu, era ekifo Katonda kye yategekera bo kyayimiririzibwa omulimu gwa 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.

Ekifo Eriya gye yeekwese e Sarepta, ekiyitibwa “Zarephath” mu Lwebbulaniya, erinnya eryo litegeeza okutukuza. Bwe kyaggwaawo ekiseera kye yaweebwa Yezeberi okwenenya, Eriya n’agenda eri Obadiya n’alagira Akabu okukungaanya Isirayiri yonna ku Kalemeri.

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.

Ate Obadiya bwe yali mu kkubo, laba, Eriya n’amusisinkana; n’amumanya, n’avuunama amaaso wansi, n’agamba nti, Ggwe ye mukama wange Eriya? N’amuddamu nti, Nze: genda, gamba mukama wo nti, Laba, Eriya ali wano. 1 Bassekabaka 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.

Ekiseera Eriya kye yamala n’ennamwandu ow’e Sarepta kifaananyiriza Ebbanga ery’ekizikiza. Mu nnyumya eyogerako ku Eriya n’ennamwandu, ennamwandu yali akungaanya emisagwa ebiri kubanga yali kumpi okufa. Mu bunabbi, nnamwandu afaananyiriza ekkanisa, era yakiikirira ekkanisa eyali mu ddungu nga eri kumpi okufa.

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.

Eri malayika w’ekkanisa e Saadi wandiika; Bino by’ayogera oyo alina emyoyo omusanvu gya Katonda n’ennyenye omusanvu; mmanyi ebikolwa byo, nti oyitibwa ng’omulamu, naye ofudde. Okumeeganga, nyweza ebyo ebisigalawo, ebiri kumpi okufa: kubanga si nsanze bikolwa byo bituukiridde mu maaso ga Katonda. Okubikkulirwa 3:1, 2.

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

Yali “ng’akuŋaanya emiti ebiri”, era nga yeetegekera okufa kwe, Eriya bwe yamuyimiriza.

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.

Awo ekigambo kya Mukama ne kijja gy’ali, ne kimugamba nti, Golokoka, ogende e Zarefasi ey’omu Sidoni, obeere eyo: laba, nnalagira omukazi omufiriddwa bba ali eyo okukuliisa. N’agolokoka n’agenda e Zarefasi. Awo bwe yatuuka ku wankaaki w’ekibuga, laba, omukazi omufiriddwa bba yali eyo ng’akuŋŋaanya enkuni; n’amukoowoola, n’amugamba nti, Nkusaba oleete amazzi amatono mu kyombo nnywe. Bwe yali ng’agenda okugaleeta, n’amukoowoola, n’amugamba nti, Nkusaba oleete akatole k’omugaati mu mukono gwo. N’alyoka agamba nti, Nga Mukama Katonda wo bw’ali omulamu, siri na ky’omugaati, wabula ekikono ky’obuwunga mu nsuwa, n’amafuta amatono mu nsuwa entono; era, laba, ndi kuŋŋaanya enkuni bbiri ndyoke nnyingire ne nkifumbe nze n’omwana wange, tulye, ne tufe. 1 Bassekabaka 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.

Omukyala omufiriddwa bba ow’e Sarepta yali ng’akungaanya "enku bbiri." Omukyala oyo akiikirira abeesigwa mu mulembe gwa Yezebeli. Omwana we akiikirira abo mu byafaayo bya Tayatira abaafa nga balina obusuubizo bw’okuzuukizibwa mu kuzuukira okusooka.

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.

Era nnalaba ntebe z’obwakabaka, ne batuula ku zo, era obusalamuzi ne bubaweebwa; ne ndaba emyoyo gy’abo abaatemulwako emitwe olw’obujulirwa bwa Yesu n’olw’ekigambo kya Katonda, era abataasinza ekisolo wadde ekifaananyi kyakyo, so nga tebaafuna akabonero kaakyo ku malulu gaabwe newaakubadde mu ngalo zaabwe; ne babeera balamu ne bafuga wamu ne Kristo emyaka lukumi. Naye abafu abalala tebaazukira nate okutuusa emyaka lukumi lwe gyaggwaawo. Kino kwe kuzuukira okw’olubereberye. Mukisa era mutukuvu ali alina omugabo mu kuzuukira okw’olubereberye: ku abo okufa okw’okubiri tekulina buyinza, naye banaabanga bakabona ba Katonda ne Kristo, era banaafuganga naye emyaka lukumi. Okubikkulirwa 20:4-6.

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

Nnamwandu era akiikirira abatono ab’e Sardis, abaali baasaanira era baweebwa engoye enjeru.

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.

Olinayo ne mu Sadiisi abamu abatayonoona ngoye zaabwe; era banaatambuliranga nange nga bambadde ebyeru, kubanga basaana. Oyo awangula anaayambazibwa ebyambalo ebyeru; era te ndisangula erinnya lye mu kitabo ky’obulamu, naye ndyalangirira erinnya lye mu maaso ga Kitaange, era mu maaso g’abamalayika be. Okubikkulirwa 3:4, 5.

Those in the fourth church of Thyatira, who faithfully died, represented by the widow’s son, were given white garments in the fifth seal.

Abo ab’omu kkanisa ey’okuna eya Tiyatira, abaafa mu bwesigwa, abaakiikirirwa omwana wa nnamwandu, baafuna engoye enjeru mu kasiba ak’okutaano.

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.

Awo bwe yasumulula ekisiba eky’okutaano, ne ndaba wansi w’ekyoto emmeeme z’abo abaattibwa olw’ekigambo kya Katonda ne olw’obujulirwa bwe baakuuma; ne bakaaba mu ddoboozi ddinene nga boogera nti, Okutuusa ddi, ai Mukama, Omutukuvu era Omutuufu, tosalira musango era n’okusasulira omusaayi gwaffe ku abo abatuula ku nsi? Ne baweebwa ebyambalo ebyeru buli omu ku bo; era ne bagambibwa okwewummuzaako akaseera katono, okutuusa omuwendo gw’abaweereza bannaabwe era ne baganda baabwe, abagenda okuttibwa nga bo bwe battibwa, lwe gunaatuukirira. Okubikkulirwa 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.

Abafiira olw’okukkiriza b’Ebiseera eby’ekizikiza baawaweebwa ebyambalo ebyeru, era ne bagambibwa bawummule mu ntaana zaabwe okutuusa nga linaattibwa ekibiina ekirala ky’abafiira olw’okukkiriza ab’obwa Papa, nga bwe baali battiddwa. Baali battiddwa obwa Papa mu bbanga ly’emyaka esatu n’ekitundu, era baasuubizibwa nti obwa Papa bulisalirwako omusango mu nkomerero, naye ekyo tekiribaawo okutuusa nga kibiina eky’okubiri ky’abafiira olw’okukkiriza ab’obwa Papa kinaattiddwa, mu kikangabwa ky’etteeka lya Sande ekirimu okumpi okujja. Sister White agatta okusaba kw’abafiira olw’okukkiriza okusalira obwa Papa omusango, n’ebitundu bibiri eby’omu kitabo ky’Okubikkulirwa.

“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.

"Bwe kyaggulibwa ekisiba ekyokutaano, Yokaana mu kwolesebwa yalaba wansi w'ekyoto ekibiina ky'abo abattiddwa olw'Ekigambo kya Katonda n'obujulizi bwa Yesu Kristo. Oluvannyuma w'ekyo ne wabaawo ebirabika ebyalambikiddwa mu essuula ey’ekkumi n'omunaana ey’Okubikkulirwa, nga abo abeesigwa era ab'amazima bayitibwa okuva mu Babulooni. [Okubikkulirwa 18:1-5, ebyogeddwa.]" Manuscript Releases, voliyumu 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.

Okubikkulirwa essuula 18, ebitundu 1 okutuuka ku 5, biraga amaloboozi abiri agali mu kitundu ekyasooka n’eky’okuna. Eddoboozi ery’okubiri liyita abantu bavengemu e Babulooni, era limaka entandikwa y’okubonyaabonyezebwa olw’etteeka lya Sande, nga ekitambuza ekinene eky’omulayika ow’okutatu kiyita ekisibo ekirala kya Katonda okuva mu Babulooni. Era naye ateeka ekitundu okuva ku musiba ogw’okutaano ku kuggulwawo kw’omusiba ogw’omusanvu.

“[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.

[Okubikkulirwa 6:9-11 byasomeddwa]. Wano waaliwo ebyolesebwa byaalagibwa eri Yokaana, ebyatali nga bibaawo mu butuufu mu kiseera ekyo, naye ebyandibaddewo mu kiseera eky'omu maaso.

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

"Okubikkulirwa 8:1-4 kinukuddwa." Manuscript Releases, omutome 20, 197.

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

Mu Okubikkulirwa essuula ey’omunaana, olunyiriri olusooka okutuuka ku olw’okuna, ekisiba eky’omusanvu kigguddwawo.

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.

Era bwe yaggyawo akasiba ak’omusanvu, ne wabaawo obusirisi mu ggulu okumala nga ekitundu ky’essaawa. Ne ndaba bamalayika omusanvu abayimiridde mu maaso ga Katonda; era ne baweebwa eng’ombe musanvu. Era omulayika omulala n’ajja n’ayimirira ku kyoto, ng’alina ekibya ky’obubaane ekya zzaabu; era n’aweebwa obubaane bungi, alyoke abuwotereze awamu n’okusaba kw’abatukuvu bonna ku kyoto ekya zzaabu ekyali mu maaso g’entebe ey’obwakabaka. Era omukka gw’obubaane, ogwali wamu n’okusaba kw’abatukuvu, ne guyimuka mu maaso ga Katonda okuva mu mukono gw’omulayika. Okubikkulirwa 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.

Obusabaze bw’abajulizi b’Emyaka egy’Ekizikiza, abali mu kisiba eky’okutaano nga basaba Katonda aleete omusango ku malaya akola obwenzi ne bakabaka b’ensi, bunyuka ne butuuka “waggulu mu maaso ga Katonda,” ekisiba eky’omusanvu bwe kiggulibwa. Okusikirizibwa kukwataganya okuggulibwa kw’ekisiba eky’omusanvu n’eddoboozi ery’okubiri erya Okubikkulirwa 18, kubanga ku ddoboozi ery’okubiri Katonda amujjukira ebikolwa bye eby’obutali butuukirivu, era n’alyoka amwongereza omusango gwe emirundi ebiri. Omulundi gumu olw’abajulizi b’Emyaka egy’Ekizikiza, n’omulala olw’okutemagana okw’omusaayi mu kiseera ky’ekizibu ky’etteeka lya Sande.

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.

Ne mpulira eddoboozi eddala okuva mu ggulu nga ligamba nti, Muvemu, abantu bange, muleme okwetaba mu bibi bye, era muleme okufuna ku bikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebyonoono bye. Mumusasule nga bwe yabasasula, era mumuwe emirundi ebiri ng’emirimu gye bwe giri; mu kikopo kye yajjuza, mujjuze eri ye emirundi ebiri. Okubikkulirwa 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.

Abatono ab’e Sardis abaataazibiiza ebyambalo byabwe, bayimiririra abo abaava mu byafaayo bya Thyatira ebyaggwaawo mu 1798. Omukyala omufirwa ow’e Sarepta abakiikira, omukyala omufirwa eyali agenda mu mbaga y’obugole mu 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.

Okujja kwa Kristo ng’Kabona Asinga Obukulu waffe mu Kifo Ekitukuvu Ennyo, olw’okutukuza Eky’Obutukuvu, nga bwe kulagibwa mu Danieri 8:14; okujja kw’Omwana w’omuntu eri Oyo Owakadde w’Ennaku, nga bwe kulagiddwa mu Danieri 7:13; n’okujja kwa Mukama mu Yeekaalu ye, nga bwe kwalagulwa Malaki, byonna bye biraga ekintu kye kimu; era kino kiragibwa ne mu kujja kw’Omugole ku mbaga y’obugole, Kristo bwe yakiyogera mu kigambo ekifaananyi ky’abawala abatali bafumbo kkumi, mu Matayo 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”.

Omukyala omufiirwa bba yali ateekateeka emmere y’eggulo eyasembayo nga tannafa, Eriya bwe yamulagira okumuweereza. Ayimirira ng’ekifaananyi ky’abatono abeesigwa e Thyatira, nga ayitira mu batono abeesigwa e Sardis abaali bakuŋŋaanya “emiti ebiri” ogw’okubasa “omuliro”.

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.

‘Ebiti ebiri’ bikiikirira ennyumba zombi eza Isirayiri ey’edda, ze zaayinnyirirwa obusamize era oluvannyuma obwakapapa, naye zaalina okuŋŋaanizibwa wamu ne ziggattibwa okubeera ‘ekiti kimu,’ mu byafaayo okuva mu 1798 okutuuka mu 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.

Awo ekigambo kya Mukama ne kijja gye ndi nate, nga kigamba nti, Ate naawe, omwana w’omuntu, kwata omuggo gumu, owandiikeko nti, Owa Yuda, n’abaana ba Isirayiri bannamukago be: olwo otwale n’omuggo omulala, owandiikeko nti, Owa Yusufu, omuggo gwa Efulayimu, n’ennyumba yonna ya Isirayiri bannamukago be: Obaagatte wamu, ogumu ku mulala okubeera omuggo gumu; era banaafuuka kimu mu mukono gwo. Era bwe banaayogera naawe abaana b’abantu bo, nga bagamba nti, Totulaga kye kitegeeza ebyo? Obagambe nti, Bw’ati bw’ayogera Mukama Katonda; Laba, nnaatwala omuggo gwa Yusufu, oguli mu mukono gwa Efulayimu, n’ebika bya Isirayiri banne, ne mbagatta naye, awamu n’omuggo gwa Yuda, ne mbafuula omuggo gumu; era baliba kimu mu mukono gwange. Era emiggo gy’owandiikeko ginaabanga mu mukono gwo mu maaso gaabwe. Era obagambe nti, Bw’ati bw’ayogera Mukama Katonda; Laba, ndiggya abaana ba Isirayiri mu mawanga mwe baagenze, ne mbakuŋŋaanya okuva mu njuyi zonna, ne mbaleeta mu nsi yaabwe: Era ndibafuula eggwanga limu mu nsi ku nsozi za Isirayiri; era kabaka omu alibafuga bonna: so tebaliba nate amawanga abiri, so tebagabanyizibwenga nate mu bwakabaka bubiri nate ddala: Era tebalikyeyonoona nate n’ebifaananyi byabwe, newaakubadde n’ebintu byabwe ebyenyinyawuvu, newaakubadde n’obujeemu bwabwe bwonna: naye ndibaggya mu bifo byonna mwe babeera mwe baayonoona, era ndibatukuza: bw’atyo banaabanga bantu bange, nange nnaabanga Katonda waabwe. Era Dawudi omuddu wange aliba kabaka waabwe; era bonna baliba n’omusumba omu: era balitambuliranga mu misango gyange, ne bakuumanga ebiragiro byange, ne babikola. Era banaabeeranga mu nsi gye nnawa Yakobo omuddu wange, gye baabeeranga bajjajjammwe; era banaabeerangamu, bo n’abaana baabwe n’abaana ba baana baabwe, emirembe gyonna: era omuddu wange Dawudi aliba omulangira waabwe emirembe gyonna. Era ndibakolera endagaano ey’emirembe nabo; eriba endagaano ey’olubeerera nabo: era ndibatuuza, ne ndayongera obungi bwabwe, era ndissa ekifo ekitukuvu kyange wakati mu bo emirembe gyonna. Era weema yange eriba nabo: weewaawo, nze ndiba Katonda waabwe, nabo baliba bantu bange. Era amawanga galimanya nti nze Mukama ntukuza Isirayiri, ng’ekifo ekitukuvu kyange kiri wakati mu bo emirembe gyonna. Ezeekyeri 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.

Eriya bwava e Sarepta okuyita Akabu n’Isirayiri yonna ku Lusozi Kameli, ekkanisa nnamwandu eyadduse mu ddungu yali ekukuŋaanya emigwa ebiri olw’omuliro ogutukuza nnamwandu ng’etegekera embaga y’obufumbo ku Okitobba 22, 1844. Okukuŋaanyizibwa kw’emigwa ebiri kwe kukuŋaanyizibwa kw’ekibiina kya Millerite okwatuukirizibwa mu bbanga ery’emyaka nkaaga mu ttaano erisembayo erirambikiddwa mu Isaaya 7. Obwakabaka obwa mu bukiikakkono bwagumira ekikolimo kya Musa okuva mu 723 BC okutuuka mu 1798, era obwakabaka obwa mu bukiikaddyo nabwo bwagumira ekikolimo kye kimu okuva mu 677 BC okutuuka mu 1844. Mu 1844, abazzukulu b’omu mwoyo abava mu mawanga ago gombi ag’ennyama baakuŋaanyizibwa wamu ne baba omugo gumu, oba eggwanga limu.

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

Waakiri, Ezekyeri ategeeza nti emiggo ebiri giyimirira amawanga abiri agafuuka eggwanga limu.

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.

Kubanga omutwe gwa Siriya ye Ddamasiko, n’omutwe gwa Ddamasiko ye Rezini; era mu bbanga ly’emyaka nkaaga mu etaano Efulayimu anamenyebwamenyebwa, al eme okubeera eggwanga. Ate omutwe gwa Efulayimu ye Samaliya, n’omutwe gwa Samaliya ye mutabani wa Remaliya. Bwe mutakkiriza, temuliyimirira. Isaaya 7:8, 9.

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

Bwe tutakkiriza obunnabbi bw’emyaka nkaaga mu ttaano, tetunaanywezebwa.

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

Tujja kweyongera okuyanjula ekitegeeza ky'obufaananyi ekikwata ku Eriya mu kiwandiiko ekiddako.