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.
Nuti imaas Elijaahin akka mallattoo raajii tokkootti ilaaluun jirra. Elijaah Ahaabitti, waggoota sadiif akka jecha isaatiin malee roobni hin roobne labse.
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.
Eeliyaan Tishbiin inni jiraattota Giliyaad keessaa tokko taʼe, Ahaabinan akkana jedhe; “Akkuma Waaqayyo Gooftaan Israa’el jiraatu, isa ani fuula isaa duratti dhaabadhu sanatti, waggoota kanneen keessatti akka dubbii kootitti malee fixeensi yookaan bokkaan hin jiraatu.” 1 Mootota 17:1.
Christ informs us in the book of Luke, that the three years was actually three and a half years.
Kiristoosi kitaaba Luqaas keessatti akka nu beeksisetti, waggoonni sadan sun dhugumaan waggaa sadii fi walakkaa turan.
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.
Innis immoo dooyrt eh, Dy firrinagh ta mee gra riu, cha vel phadeyr erbee er ny ghoaill ayns e cheer hene. Agh ta mee gra riu dy firrinagh, va lane ben-treogheyn ayns Israel ayns laghyn Elias, tra va yn aer er ny ghoaill seose son three bleeaney as shey meeghyn, tra va gort mooar trooid yn cheer ooilley; agh cha row Elias er ny choyrt gys unnane erbee jeu, agh gys Sarepta, ard-valley dy Sidon, gys ben va ny ben-treoghe. Luke 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.
Waggoonnii sadii fi walakkaa bara mootummaa Ahaabii fi Iizebel keessa raawwataman; kanaanis waggoota raajii sadii fi walakkaa bara 538 irraa jalqabee hamma 1798tti turan adda baasa; yeroo sanatti papaasummaan, kan waldaa Tiyaatiraa keessatti akka Iizebelitti bakka buufame, bara Dukkanaa keessa mootummaa isaa geggeessaa ture.
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.
Garuu ani wantoota muraasa si irratti qaba; ati dubartittii Yezebeel, isheen ofiin “raajittii dha” jettee of waamtu sana, akka barsiiftuu fi garboota koo sagaagalummaa akka raawwatan, waaqolii tolfamoo duratti aarsaa taʼe akka nyaatanis akka gowwoomsitu ni eeyyamta. Ani immoo sagaagalummaa ishee irraa akka qalbii jijjiirrattuuf yeroo isheef kenneera; isheen garuu qalbii jijjiirratte hin jirtu. Kunoo, ani siree irra ishee nan darbа; warra ishee wajjin ejja raawwatanis, hojii isaanii irraa yoo qalbii hin jijjiirratan taʼe, dhiphina guddaa keessa nan buusa. Ijoollee ishees duʼaan nan ajjeesa; waldoonni hundinuu ani isa kalee fi garaa namaa qoruu taʼuu koo ni beeku; anis tokkoon tokkoon keessanitti akkuma hojii keessaniitti nan kenna. Mul’ata Yohaannis 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.
ସେହି ଯିଜେବେଲଙ୍କୁ “ପଶ୍ଚାତ୍ତାପ କରିବା ପାଇଁ ସମୟ” ଏଲିୟାଙ୍କ ଦିନରେ ସାଢେ ତିନି ବର୍ଷ ଥିଲା, ଏବଂ ପାପାଳ ନିର୍ଯାତନାର ଅନ୍ଧକାର ଯୁଗରେ 538 ଠାରୁ 1798 ପର୍ଯ୍ୟନ୍ତ ସାଢେ ତିନି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ବର୍ଷ ଥିଲା। ଯିଜେବେଲ ଏବଂ ଯୁରୋପର ସେହି ରାଜାମାନେ, ଯେମାନେ ତାଙ୍କ ସହ ବ୍ୟଭିଚାର କରିଥିଲେ, ସେମାନଙ୍କ ଦଣ୍ଡ ହେଲା—ସଙ୍କଟର ଶଯ୍ୟାରେ ନିକ୍ଷେପିତ ହେବା ଏବଂ ତାଙ୍କ ସନ୍ତାନମାନଙ୍କର ମୃତ୍ୟୁ। ଅନ୍ଧକାର ଯୁଗରେ ଏମିତି ବିଶ୍ୱାସଯୋଗ୍ୟ ପ୍ରାଣମାନେ ମଧ୍ୟ ଥିଲେ, ଯେମାନେ ସଙ୍କଟର ଏକ ଶଯ୍ୟାରେ ମଧ୍ୟ ନିକ୍ଷେପିତ ହୋଇଥିଲେ, କିନ୍ତୁ ସେମାନେ ବଞ୍ଚିବେ। ସେହି ସଙ୍କଟର ଶଯ୍ୟାରେ ନିକ୍ଷେପିତ ହେବାବେଳେ, ବିଶ୍ୱାସଯୋଗ୍ୟମାନଙ୍କ ପାଇଁ ଜୀବନ କିମ୍ବା ଅବିଶ୍ୱାସଯୋଗ୍ୟମାନଙ୍କ ପାଇଁ ମୃତ୍ୟୁର ପରିଣାମ ସେମାନଙ୍କର “କାର୍ଯ୍ୟ” ଉପରେ ଆଧାରିତ ଥିଲା। ବିଶ୍ୱାସଯୋଗ୍ୟମାନଙ୍କର ସଙ୍କଟର ଶଯ୍ୟା ଧୈର୍ଯ୍ୟ ଏବଂ ଜୀବନ ଉତ୍ପନ୍ନ କରିଥିଲା। ଏଲିୟା ସାରେପ୍ତା ଛାଡ଼ି ଆହାବଙ୍କୁ ଆଦେଶ ଦେବା ପାଇଁ—ସମସ୍ତ ଇସ୍ରାଏଲକୁ କର୍ମେଲ ପର୍ବତରେ ଡାକିବାରେ—ଯିବାର ଠିକ ପୂର୍ବରୁ, ସାଢେ ତିନି ବର୍ଷର ଶେଷଭାଗ ଦିଗରେ ସେମାନଙ୍କର ସଙ୍କଟର ଶଯ୍ୟା ଶେଷ ହେବ।
“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.
“Wal persegutiin waldaa sanaa waggaa 1260 guutuu keessatti itti fufee hin turre. Waaqayyo gara-laafina saba Isaatiif yeroo qorumsaa isaanii ibiddaa fakkaatu sana ni gabaabse. Fayyisaan ‘rakkina guddaa’ waldaa irra ga’u dursee yeroo dubbate akkana jedhe: ‘Guyyoonni sun utuu hin gabaabfamin ta’ee, namni tokko illee hin oolu ture; garuu warra filatamoo ta’aniif jecha guyyoonni sun ni gabaabfamu.’ Maatewos 24:22. Dhiibbaa Haaromsaatiin, persegutiin sun bara 1798 dura gara xumuraatti dhufe.” 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.
Murtiin “siree dhiphinaa” paaphaasummaa irra bu’u “ijoollee ishii du’aadhaan ni galaafata,” garuu murtiin “siree dhiphinaa” hojiiwwan isaanii amanamummaa isaanii kan mul’isan warraaf abdii jireenyaa of keessaa qaba ture; kunis du’a ilma haadha hiyyeessaa Sarephataatiin fakkeenyaaf ibsameera.
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.
Ergasii kana booddee ilma dubartittii, haadha manaa sanaa, dhukkubsate; dhukkubbii isaas akka malee cimaa ture, hamma hafuuraan keessaa hafeetti. Isheenis Eliyaasiin akkana jette, Yaa nama Waaqayyoo, ani sii wajjin maal qaba? Ati gara koo kan dhufte cubbuu koo akka yaadatamu gochuufii fi ilma koo ajjeesuufi dhaa? Innis isheedhaan, Ilma kee naa kenni jedhe. Innis hammuma ishee keessaa isa fuudhee, gara kutaa ol-ka’umsaatti, iddoo innu keessa jiraachaa turetti ol baasee, siree ofii isaa irra isa ciibse. Innis gara Waaqayyootti iyyee akkana jedhe, Yaa Waaqayyo Waaqa koo, ati dubartii abbaan manaa irraa du’e kana, ani ishee bira jiraadhu ilmashee ajjeesuudhaan, badiidhaan dhiphistee? Innis daa’ima sana irratti si’a sadii diriiree, gara Waaqayyootti iyyee akkana jedhe, Yaa Waaqayyo Waaqa koo, nan kadhadha, lubbuun daa’ima kanaa deebi’ee isa keessa haa galu. Waaqayyos sagalee Eliyaas dhaga’e; lubbuun daa’ima sanaas deebi’ee isa keessa gale, innis jiraate. Eliyaasis daa’ima sana fudhatee, kutaa sana keessaa gara manaatti gadi buusee, haadha isaatti isa kenne; Eliyaasis, Ilaa, ilmi kee ni jira jedhe. Dubartittiinis Eliyaasiin akkana jette, Amma kanaan ani akka ati nama Waaqayyoo taate, dubbiin Waaqayyoo afaan kee keessa jirus dhugaa akka ta’e beekeera. 1 Mootota 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.
ᎤᏤᏨᏒᎢ ᎤᏬᎵᏍᎬᎢ ᎢᎳᏯ ᎠᏍᎦᏯ ᎤᎾᏛᏁᎯ ᎤᏁᎳᏅᎯ ᎨᏎᎢ, ᎾᏍᎩᏰ ᎤᏁᎳᏅᎯ ᎧᏁᎨᎢ ᎾᏍᎩ ᎤᏲᎱᏒ ᎤᏪᏥ ᏔᎵᏁ ᎬᏃᎯᏍᏗ ᎢᎬᏁᎸᎢ, Ꮎ ᎧᏁᎬᎢ “ᎤᏙᎯᏳᎯ” ᎨᏎᎢ. ᎢᎳᏯ ᏦᎢ ᏧᏩᏂᎩᏛ ᎤᏓᏯᏔᎮᎢ ᎤᏤᏨᏒ ᎤᏪᏥ ᎠᎦᏌᎾᎥᎢ, ᎾᏍᎩ ᎤᏬᎵᏍᎬᎢ ᎤᏙᎯᏳᎯ ᎨᏎ ᎢᎳᏯ ᎠᎰᎵ ᎤᏪᏒ “ᎧᏁᎬᎢ” ᎢᏳᏍᏗ. ᎠᏂᏈᎷ ᎦᏬᏂᎯᏍᏗ ‘emeth,’ Ꮎ ᎢᏳᏍᏗ ᎠᏑᏴᎬᎢ ᎠᏂ “ᎤᏙᎯᏳᎯ,” ᎠᎴ ᎤᎦᏘᏴᎯᏍᏗ ᎨᏒ ᎤᏓᎴᎩ ᏗᎬᎪᏪᎵ Alpha and Omega. Ꮎ ᎠᏂᏈᎷ ᎦᏬᏂᎯᏍᏗ ᎬᏗ ᎬᏁᎸᎯ ᎢᎬᏱᏱ, ᎿᎭᏉᏁᎳᎩ, ᎠᎴ ᎤᎵᏍᏆᏗ ᎪᏪᎵ ᎠᏂᏈᎷ ᎪᏪᎵᎪᎯ, ᎠᎴ ᎤᏙᏢᏒᎯ ᎨᏒ Ꮎ ᎤᎵᏂᎩᏛ Ꮎ ᏗᏂᏲᎱᏒ ᏔᎵᏁ ᏗᎬᏃᎯᏍᏗ ᎢᎬᏁᎯ.
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.”
Warri amanamoon akkuma warri amanamoo hin taane “iddoo” yeroo qorumsaa waggoota sadii fi walakkaaatiin bakka buufametti, murtii “siree dhiphinaa” fudhatan. Ijoollee garee sagaagaltittii hordofan, sagaagalummaa raawwattee barsiisa waaqeffannaa mootummaa warra ormaa barsiifte sanaaf duuti bu’aa ta’e. Garee biraatiif garuu, warra qajeelfama Eliyaas hordofan, fi Dubbii “dhugaa” amanan sanaaf jireenyi kenname.
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.
Dubartiin sun ajaja Eliyaasiif bishaan muraasaa fiddee daabboo muraasa isaaf kennuuf ajaja isaa hordoftee turte; ajajamuu isheen dubbii raajichaatiif agarsiiftu immoo warra amanamoo bara dukkanaa’aa Tiyaatiraa keessatti argaman bakka bu’a. (Hubatamuu kan qabu, yeroo Eliyaas dubartittiin dura isa sooruu, ergasii immoo ilma ishee fi ofii ishee sooruu akka ajaju, wanti achiin bakka bu’amu Eliyaas nyaata nyaachuuf jalqabatti kan fudhatu ta’uu isaati. Inni jalqaba ergaa ni fudhata; ergasii immoo waldoon kiristaanaa.) Nutti himameera hojii warra amanamoo kan jalqabaa caalaa dhuma irratti guddaa ture.
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.
Akkasumas tajaajila kiristaanaa Tiyaatiraa keessatti argamuuf akkana jedhii barreessi; Kunoo dubbii Ilmi Waaqayyoo, isa ija isaa bobaʼaa ibiddaa fakkaatu qabuu fi miilli isaa naasii qulqulluu fakkaatu jedhuu dha; Ani hojii kee, jaalala kee, tajaajila kee, amantii kee, obsa kee, fi hojii kee nan beeka; hojiiwwan kee warri dhumaa immoo kan duraa caalaa baayʼatoodha. Mul’ata Yohaannis 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.”
Warri amanamoon “hujii” gaarii agarsiisanii turan yeroo “iddoo” papasiif qalbii jijjiirratuuf kenname keessatti, garuu hujiin isaanii inni dhumaa “kan jalqabaa caalaa baayʼee” ture. Yommuu “iddoon” sun xumuramuutti jedhu, Kiristoos urjii ganamaa haaromsa amantii erge; inni hojii papasii kana caalaa obsuu dhiisuu jalqabe, isa waldaa barsiise “ejja raawwachuu, waan waaqolotaaf aarsaa taʼe nyaachuu.”
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.
Namni moʼatee, hojii koo illee hamma dhumaatti kan eegutu, isa sanaaf saboota irratti aangoo nan kenna; innis ulee sibiilaatiin isaan bulcha; akkuma miʼa suphee hojjetaa supheetiin caccabsamee bittinnaaʼu, isaanis akkasuma caccabsamu; akkuma ani Abbaa koo irraa fudhadhettis. Ani immoo urjii ganamaa isaaf nan kenna. Namni gurra qabu, Wanti Hafuurichi waldoota kiristaanaa jedhu haa dhagaʼu. Mulʼata Yohaannis 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.
Kiristoos jalqabarratti “yeroo” paaphaasummaan qalbii jijjiirratuuf kennamee turee jalqaba irratti warra amanamoo irratti “waan muraasa” qaba ture; isaanii keessaa Iizaabel “kan ofii ishee raajittii ofiin jettu, garboota koo sagaagalummaa akka raawwatanii fi wantoota waaqolii tolfamoo keessatti aarsaa taʼan akka nyaatan barsiisuudhaanis gowwoomsitu” akka barsiiftuu fi gowwoomsiftuu taʼee eeyyaman turaniif. Garuu dhuma “yeroo” sanaatti warri amanamoon paaphaasummaa gowwoomsawwan ishee itti fufsiisuu akka dadhabsiisan ni taʼa.
“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.
“Jaarraa kudha afraffaa keessatti Ingilaand keessatti ‘urjii barii haaromsa amantii’ jedhu ka’e. Joohn Wiikiliifii labsaa haaromsaa ture; Ingilaand qofaaf utuu hin ta’in, Kiristaanummaa guutuudhaaf ture. Mormiin guddaan inni Roome irratti dubbachuun akka isaaf heyyamame sun matumaa akka callifamu hin ta’u ture. Mormiin sun qabsoo namoonni dhuunfaa, waldoonni amantii, fi saboonni bilisa baafamanitti geessu bane.” 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.
Nyaanni tajaajiltoonni Waaqayyoo nyaatan, barsiisota yookaan ergaa isaan fudhatanidha. Sagaagalummaan waldaa barsiisota ishee waaqeffannaa waaqota sobaa ta’an dirqamaan hojii irra oolchisuuf humna mootummaa itti fayyadamuu isheeti. “Yeroo” Iyyaabeel qalbii jijjiirratuuf kennamte keessatti, waldaan eegumsaaf gara lafa onaa baqatte.
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.
Dubartittiin gara lafa onaatti baqatte; achittis iddoo Waaqayyo isheedhaaf qopheesse qabdi, akka achitti guyyoota kuma tokkoo fi dhibba lamaa fi jahaatama ishee sooranif…. Dubartittiidhaafis baallee lama, baallee burguddoo ijoolee guddaa sanaa kennaman; isaanis akka isheen fuula bofaa sanaa jalaa gara lafa onaatti, gara iddoo ishee sanatti balaliitee deemtuuf, achittis yeroo tokkoof, yeroo lamaaf, fi walakkaa yeroo tokkoof akka sooramtutti. Bofnis bishaan akka lolaa afaan isaa keessaa gara dubartittii duubatti dhangalaase; kunis akka lolaan ishee fudhatee deemuuf ture. Lafeen garuu dubartittii gargaare; lafti afaan ishee banees lolaa jawween afaan isaa keessaa dhangalaase liqimsite. Mul’ata Yohaannis 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.
Yeroo ari’atama Yezebelii fi Ahaab keessatti, Obaadiyaan eeggumsa yeroo mootummaa paapaatiin gammoojjiin kennamu bakka buʼe.
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.
Ahaab immoo Obaadiyaa isa mana isaa irratti bulchaa ture waame. (Obaadiyaan garuu Waaqayyoon guddaa sodaata ture; Yeroo Iizaabel raajota Waaqayyoo fixxuuf murteessitee irraa kuttee turte sanatti, Obaadiyaan raajota dhibba tokko fudhatee, holqa keessatti shantamaan shantamaan dhoksee, buddeenaa fi bishaaniin isaan sooraa ture.) 1 Mootota 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.
Hojii Obaadiyaan raajota shantamaan gaaraawwan keessatti dhoksee tursiisuu hojii inni shantamaan shantamaan godhe, bakka lafa onaa keessatti kan Waaqayyo qopheesse, amanamoota warra barsiisa paaphaasummaa nyaachuu didanii fi akkasumas hariiroo xuraaʼaa isheen ejja isheetiin mootota Awurooppaa wajjin qabduun fakkeeffame fudhachuu didan sooruuf turee sanaa fakkeenya dha. Yeroon Eliyaas nyaataa fi eegumsa Yezebelii fi Ahaab irraa argachuuf gara dubartii abbaan manaa duʼe Sarephataa biraatti qajeelfame, yeroo waldaan amantootaa gara lafa onaa baqatte ture; bakki Waaqayyo isaaniif qopheesse immoo hojii Obaadiyaan bakka buufame.
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.
Bakka dhoksaa Eliyaas Zarphaat keessatti ture, afaan Ibrootaatiin “Zarephath” jedhamtu, qulqulleessuu jechuudha. Yommuu yeroo Iizaabel akka qalbii jijjiirrattuuf isheef kenname xumurame, Eliyaas gara Oobaadiyaa dhaqee Ahab Israaʼel hundumaa Qarmeloositti akka waamu waame.
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.
Akkuma Obaadiyaan karaa irra jiruutti, kunoo, Eliyaas isa arge; innis isa beeke, fuula isaatti kufee, “Yaa gooftaa koo Eliyaas, ati isa sanaa ree?” jedhe. Innis deebisee, “Ani dha; deemiitii gooftaa kee itti himi, ‘Kunoo, Eliyaas as jira’ jedhi.” 1 Mootota 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.
Yeroon Eliyaas yeroo haadha hiyyeessaa Sarephaat wajjin ture Bara Dukkanaa agarsiisa. Seenaa Eliyaasii fi haadha hiyyeessaa keessatti, isheen waan du'uuf jedhuuf muka lama walitti qabaa turte. Haati hiyyeessaa raajii keessatti waldaa dha; isheenis waldaa gammoojjii keessa turtee du'a irratti argamtu bakka buute.
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.
Gara ergamaa waldaa Sardes keessa jiruutti akkana jedhii barreessi; Isa Hafuurota Waaqayyoo torbanii fi urjoota torba qabutu akkana jedhu; Ani hojii kee nan beeka; akka ati jiraattu maqaa qabda, garuu duuteetta. Dammaqi, waan hafe kan duʼaatti dhiʼaate jabeessi; hojii kee Waaqayyo duratti guutuu taʼee ani hin arganne. Mulʼata Yohaannis 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
Isheen “muka lama walitti qabachaa” turte; yeroo du’a isheetiif qophaa’aa jirtuttis Eliyaas ishee gidduu seene.
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.
Dubbiin Waaqayyoo isatti dhufe; akkana jedhes: Kaʼii gara Zarafaati, ishee kan Siidoonaa taate sanaa dhaqi, achis jiraadhu; kunoo, akka si sooruuf haadha hiyyeessaa tokko achitti ajajeera. Innis kaʼee gara Zarafaati dhaqe. Yommuu balbala magaalattii gaʼetti, kunoo, haati hiyyeessaa sun achitti muka qarmii walitti qabaa turte; innis ishee waamee, “Maaloo, akkaan dhuguuf bishaan xinnoo tokko qodaa keessatti naa fidi” jedheen. Isheenis bishaan sana fiduuf yommuu deemtu, inni ammas ishee waamee, “Maaloo, buddeena xinnoo tokko harka kee keessatti naa fidi” jedheen. Isheenis akkana jette: “Akka Waaqayyo gooftaan kee jiraatutti, ani buddeena tokkollee hin qabu; garuu qamadii daakuu harka guutuu tokko qodaa keessatti, zayita xiqqoo immoo okkotee keessatti qaba; kunoo, ani qarmii lama walitti qabachaa jira; akka ani ol seenee isa qopheessee anaafii ilma koo waliin nyaannuuf, achiis duunuuf.” 1 Mootota 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.
Dubartiin Sarepta “muka lama” walitti qabachaa turte. Dubartiin abbaan manaa irraa duʼe kun warra amanamoo yeroo Iizebeel keessa turan bakka buuti. Ilmi ishee immoo warra seenaa Tiyaatiraa keessatti duʼan, ka’umsa du’aa isa jalqabaatiin akka kaafaman abdii isaanii wajjin duʼan bakka bu’a.
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.
Anis teessoo arguu nan arge; isaanis isaan irra taaʼan, murtiin isaaniif kennames; akkasumas lubbuu isaanii warra dhugaa baʼumsa Yesuusiifii dubbii Waaqayyootiif mataan isaanii irraa muraman, warra bineensichaaf yookaan fakkeenya isaatiif sagadanii hin beekne, mallattoo isaas adda isaanii irratti yookaan harka isaanii keessatti hin fudhanne nan arge; isaanis bara kuma tokkoof Kiristoos wajjin jiraatanii mootummaa ni mootummaa. Warri duʼan hafan garuu hamma waggoonni kuma tokko sun raawwatamanitti deebiʼanii hin jiraanne. Kun duʼaa kaʼuu isa jalqabaati. Kan duʼaa kaʼuu isa jalqabaa keessatti hirmaata qabu eebbifamaa fi qulqulluu dha; warra akkasi irratti duuti inni lammaffaan aangoo hin qabu; isaan garuu luboota Waaqayyoo fi Kiristoos ni taʼu, bara kuma tokkoofis isaa wajjin ni mootummaa. Mulʼata 20:4–6.
The widow also represents the few in Sardis, that were worthy and given white garments.
ⴜⴰⵎⴳⴰⵔⵜ ⵜⵎⵎⴰⵍ ⴰⵡⴷ ⵉ ⵉⵎⵣⵢⴰⵏⵏ ⵏ ⵙⴰⵔⴷⵉⵙ, ⵏⵏⴰ ⵢⵉⵍⵉⵏ ⴷ ⵉⵙⴽⵔⴰⵏ ⴰⴷ ⴰⵙⵏ-ⵉⵜⵜⵓⵢⴰⴽⴼⴰ ⵉⵎⵍⵙⴰⵏ ⵉⵎⵍⵍⴰⵍⵏ.
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.
Maqaa muraasa keessatti maqoota muraasa uffata isaanii hin xureessine qabda; isaanis na wajjin uffata adii uffatanii in deemu; isaan warra kanaaf malanidhaatii. Inni mo’u, inni sunis akkasuma uffata adii in uffata; anis maqaa isaa macaafa jireenyaa keessaa matumaa hin haqadhu, garuu maqaa isaa fuula Abbaa koo duratti fi ergamoota isaa duratti nan beeksisa. Mul’ata Yohaannis 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.
Namoonni mana kiristaanaa afraffaa kan Tiyaatiraa keessa turan, warri amanamummaadhaan duʼan, ilma haadha hiyyeessaa sanaan bakka buʼamanii, chaappaa shanaffaa keessatti uffata adii isaanii ni argatan.
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.
ᱚᱱᱟ ᱯᱟᱺᱪᱢᱚᱱ ᱢᱩᱦᱚᱨ ᱜᱚᱰᱟ ᱠᱟᱛᱮ, ᱤᱧ ᱵᱮᱫᱤ ᱞᱟᱛᱟᱨ ᱨᱮ ᱩᱱᱠᱩ ᱞᱚᱠᱚᱱ ᱡᱤᱣᱤ ᱠᱚ ᱧᱮᱞ ᱠᱮᱫᱟ, ᱚᱠᱚᱭ ᱤᱥᱚᱨᱟᱜ ᱵᱟᱹᱛᱨᱟ ᱟᱨ ᱩᱱᱠᱩ ᱥᱟᱠᱷᱤ ᱥᱟᱵᱩᱫ ᱥᱟᱠᱟᱢ ᱞᱟᱹᱜᱤᱫ ᱜᱚᱡ ᱠᱟᱱ ᱛᱟᱦᱮᱱᱟ; ᱟᱨ ᱩᱱᱠᱩ ᱢᱟᱨᱟᱝ ᱥᱟᱰᱮ ᱛᱮ ᱠᱩᱥᱤ ᱠᱮᱫᱟ, “ᱦᱮ ᱯᱨᱚᱵᱷᱩ, ᱟᱢ ᱡᱮ ᱯᱚᱵᱤᱛᱨ ᱟᱨ ᱥᱟᱹᱨᱤ, ᱚᱠᱟ ᱦᱟᱸᱵᱤᱡ ᱟᱢ ᱫᱷᱚᱨᱚᱢ ᱵᱤᱪᱟᱨ ᱵᱟᱹᱭ ᱟᱨ ᱚᱛ ᱨᱮ ᱛᱟᱦᱮᱱ ᱠᱚ ᱛᱟᱞᱟᱨ ᱨᱮ ᱟᱞᱮᱭᱟᱜ ᱢᱟᱭᱟᱢ ᱞᱟᱹᱜᱤᱫ ᱥᱩᱫ ᱵᱟᱹᱭ ᱦᱟᱹᱛᱤᱧᱟ?” ᱟᱨ ᱩᱱᱠᱩ ᱯᱨᱚᱛᱭᱮᱠ ᱠᱚ ᱯᱩᱸᱰ ᱫᱷᱚᱛᱤ ᱮᱢ ᱠᱮᱫᱟ; ᱟᱨ ᱩᱱᱠᱩ ᱠᱚ ᱢᱮᱱ ᱠᱮᱫᱟ ᱡᱮ, ᱩᱱᱠᱩ ᱟᱨ ᱟᱞᱯᱚ ᱚᱠᱛᱚ ᱵᱤᱥᱨᱟᱢ ᱠᱟᱹᱢᱤ, ᱡᱚᱠᱟᱛ ᱩᱱᱠᱩᱭᱟᱜ ᱥᱟᱛᱤ ᱥᱮᱣᱟᱜᱮᱭᱟ ᱟᱨ ᱦᱟᱜᱟ ᱠᱚ, ᱚᱠᱚᱭ ᱩᱱᱠᱩ ᱞᱮᱠᱟ ᱜᱚᱡ ᱦᱚᱪᱚ ᱡᱚᱜᱚᱜᱼᱟ, ᱩᱱᱠᱩ ᱦᱚᱸ ᱯᱩᱨᱟᱹ ᱵᱟᱹᱭ ᱦᱚᱪᱚᱜᱼᱟ᱾ ᱯᱨᱚᱠᱟᱥᱤᱛ 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.
Warriin Bara Dukkanaa uffata adiituu ni kennaman, akkasumas hanga gareen biraa wareegamtoota paaphaasummaa akkuma isaan ajjeefamanitti ajjeefamaniif, awwaalcha isaanii keessatti boqochuuf itti himame. Isaan yeroo waggaa sadii fi walakkaa keessatti paaphaasummaan ajjeefamanii turan, paaphaasummaan dhuma irratti akka murtaa’u abdachiifamanii turan; garuu hanga gareen lammaffaan wareegamtoota paaphaasummaa, yeroo rakkoon seera Dilbataa dhihaataa jiru keessatti, ajjeefamanitti miti. Obboleettiin White gaaffii wareegamtootaa murtii paaphaasummaa irratti dhiyeessan, kutaa lamaan Kitaaba Mul’ataa keessatti argaman waliin wal qabsiisti.
“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.
“Yommuu chaappaan shanaffaan banametti, Yohaannis Mul’ataa mul’ataan warra Dubbii Waaqayyoo fi dhugaa-baatummaa Yesuus Kiristoosiif ajjeefaman garee isaanii iddoo aarsaatti gaditti arge. Kana booddee immoo mul’ata keessatti mul’achuuwwan keessa Mul’ata Yohaannis boqonnaa kudha saddeeti keessatti ibsaman dhufan; yeroo sanatti warri amanamoo fi dhugaa ta’an keessaa Baabilon keessaa waamamu. [Mul’ata Yohaannis 18:1–5, caqasame.]” Manuscript Releases, volume 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.
Mul’anni kudha saddeetiin tokko hamma shanitti mul’atan sagalee lama kan kutaa tokkoo fi kutaa afurii bakka bu’u. Sagaleen lammaffaan waamicha Baabilon keessaa ba’uuti, innis yeroo seerri Dilbataa ari’atama ta’e jalqabu mallatteessa; yeroo sochiin humna guddaan ergamaa sadaffaa hoolota Waaqayyoo kanneen biroo Baabilon keessaa waamu. Isheen akkasumas kutaa mallattoo shanaffaa keessaa jiru banama mallattoo torbaffaa irratti ni kaa’a.
“[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.
“[Mul’ata 6:9–11 irraa caqasame]. Asitti Yohaannisitti mul’ifamni dhiyaate kun dhugumaan yeroo sana jiru miti; garuu isa gara fuulduraatti yeroo murtaa’e keessatti ta’u ture dha.”
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Mul’ata 8:1–4 caqasame.” Manuscript Releases, volume 20, 197.
In Revelation chapter eight, verses one through four, the seventh seal is opened.
Mulʼata boqonnaa saddeet keessatti, lakkoofsonni tokko hanga afuritti, chaappaan torbaffaan banama.
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.
Inni yeroo inni chaappaa torbaffaa bane, samii keessatti callisni yeroo walakkaa sa’aatii ta’u ture. Anis ergamoota torban warra fuula Waaqayyoo dura dhaabbatan arge; isaanittis malakata torba kennaman. Ergamaan biraanis dhufee iddoo aarsaa irra dhaabbate; mi’a aarsaa warqee qabu ture; ixaana baay’eenis isaaf kenname, akka inni isa kadhannaa qulqulloota hundumaa wajjin iddoo aarsaa warqee, isa teessoo mootummaa dura jiru, irratti dhiyeessuuf. Aariin ixaana sanaas, inni kadhannaa qulqullootaa wajjin ture, harka ergamichaa keessaa fuula Waaqayyoo duratti ol ba’e. Mul’ata Yohaannis 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.
Kadhannaan warra yeroo dukkanaa, kanneen Chaappaa Shanaffaa keessatti Waaqayyo akka ejjituu mootota lafaatiin wajjin sagaagalummaa hojjettu sana irratti murtii fiduuf kadhatan, yeroo Chaappaan Torbaffaan banamutti “fuula Waaqayyoo duratti ol ba’u.” Mul’inni hafuuraa banuu Chaappaa Torbaffaa sagalee lammaffaa Mul’ata boqonnaa kudha saddeetii wajjin wal simsiisa; jechuunis, sagalee lammaffaatti Waaqayyo hammina ishee yaadata, achiis murtii ishee dachaa godha. Yeroo tokkoof kadhannaa warra yeroo dukkanaatiif, yeroo tokkoofis dhiiga dhangala’aa badii seera Dilbataa.
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.
Anis sagalee biraa waaqa keessaa dhagaʼe; innis, “Yaa saba koo, cubbuu ishee keessaa akka hirmaattota hin taaneef, dhaʼichawwan ishee irraas akka hin qoodamneef, ishee keessaa baʼaa. Sababni isaas cubbuun ishee hanga waaqaatti gaʼeera, Waaqnis hammina ishee yaadateera. Akkuma isheen isin badhaafte, isheefis akkasuma deebisaa; hojii ishee akkuma taʼeitti dachaa lama isheedhaaf kennaa; xoofoo isheen itti guutte keessatti, isheedhaaf dachaa lama guutaa” jedhe. Mulʼata 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.
Warri xinnoon Saardis keessa uffata isaanii hin xureessin sun, warra seenaa Xiyaatiraa isa bara 1798tti xumurame keessaa ba’an bakka bu’u. Isaanis dubartii abbaan manaa irraa du’e Sarefataa, jechuunis dubartii abbaan manaa irraa du’e isa bara 1844tti gara fuudhaatti deemaa turteen bakka bu’aniiru.
“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.
“Dhufaatii Kiristoos akka luba keenya isa guddaa taʼee iddoo isa hundumaa caalaa qulqulluu sanaatti, qulqulleessamuu mootummaa qulqulluu sanaatiif, akkuma Daaniʼel 8:14 keessatti mulʼifametti; dhufaatii Ilma namaa gara Isa Guyyoota Durii sanaa, akkuma Daaniʼel 7:13 keessatti dhiyaatetti; fi dhufaatii Gooftaan gara mana qulqullummaa Isaa, akkuma Milkiyaas dursee dubbateetti,—kun hundinuu ibsa taatee tokkoo ti; kana immoo akkasumas dhufaatii misirrichaa gara fuudhaatti, fakkeenya durboota kudhanii keessatti Kiristoosiin, Maatewos 25 keessatti ibsameen, bakka buufamee mulʼata.” 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”.
Dubartiin sun duʼaa ishee duratti irbaata ishee isa dhumaa qopheessaa turte, yeroo Eliyaas akka isheen isa tajaajiltu ajaje. Isheen namoota amanamoo muraasa Tiyaatiiraa keessaa jiran agarsiisti; isaanis gara namoota amanamoo muraasa Sardis keessaa jiran, warra “sibiilota lama” “ibidda”af walitti qabaa turanitti ceʼaa jiru.
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.
“Ulee lameen” kun mana mootummaa Israa’el durii lamaan bakka bu’u; isaanis amantii waaqeffannaa tolfamaa, ergasii immoo paapessummaadhaan miidhagamanii turan; garuu seenaa bara 1798 irraa hamma 1844 keessatti walitti qabamanii akka “ulee tokkootti” walitti makamuu qabu turan.
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.
Dubbiin Waaqayyoo ammas gara koo dhufe; akkas jedhe; “Ati ilmi namaa, ulee tokko fudhadhu; irratti, ‘Yihudaadhaafii ijoollee Israa’el warra isa wajjin jiran’ jedhee barreessi; sana booddee ulee biraa tokko fudhadhu; irratti, ‘Yooseef, jechuunis ulee Efreemii, mana Israa’el hundumaa warra isa wajjin jiranis’ jedhee barreessi. Isaanis walitti maxxansi; akka ulee tokko taʼaniif; isaanis harka kee keessatti tokko ni taʼu. Yommuu ilmaan saba keetii sitti dubbatan, ‘Kun maal jechuu akka taʼe nutti hin argisiiftuu ree?’ jedhanii, ati akkana isaaniin jedhi; ‘Waaqayyo Gooftaan akkana jedha; Kunoo, ani ulee Yooseef, isa harka Efreem keessa jiru, jechuunis gosoota Israa’el warra isaa wajjin jiran, nan fudhadha; ulee Yihudaa wajjinis isa nan walitti dabaluu; ulee tokko isaan nan godha; isaanis harka koo keessatti tokko ni taʼu.’ Uleewwan ati irratti barreessites ija isaanii duratti harka kee keessa haa jiraatan. Achiis akkana isaaniin jedhi; ‘Waaqayyo Gooftaan akkana jedha; Kunoo, ani ilmaan Israa’el keessaa saboota ormaa gidduu, iddoo isaan dhaqan hundumaa keessaa nan fudhadha; karaa hundaanis walitti isaan nan qabaa; biyya isaanii keessattis isaan nan galcha. Biyya sana keessatti, tulluuwwan Israa’el irratti, saba tokko isaan nan godha; mootii tokkos hunduma isaanii irratti mootii ni taʼa; isaan siʼachi saboota lama hin taʼan; mootummaa lamaattis gargar hin qoodaman. Siʼachi waaqolii isaanii tolfamoo, wantoota isaanii jibbisiisoo, yookaan cubbuu isaanii keessaa tokkoon illee of hin xureessan; ani garuu iddoowwan isaanii hundumaa, isa keessatti cubbuu hojjetan keessaa isaan nan oolcha; isaan nan qulqulleessa; isaanis saba koo ni taʼu; anis Waaqa isaanii nan taʼa. Tajaajilaan koo Daawit isaan irratti mootii ni taʼa; hundi isaaniis tiksee tokko ni qabaatu; murtii koo keessattis ni deddeebiʼu; sirna koo ni eegu; ni raawwatus. Biyya ani tajaajilaa koo Yaaqoobiif kenne, isa abbootiin keessan keessa jiraatan sana keessa ni jiraatu; isaanumti, ijoolleen isaanii, ilmaan ijoollee isaanii illee bara baraan achi keessa ni jiraatu; tajaajilaan koo Daawit immoo bara baraan bulchaa isaanii ni taʼa. Kana irratti ani kakuu nagaa isaanii wajjin nan godhadha; innis kakuu bara baraa isaanii wajjin ni taʼa; ani isaan nan dhaaba; isaan nan baayʼisa; iddoo qulqulluu koos gidduu isaanii keessatti bara baraan nan dhaaba. Dunkaanri koos isaanii wajjin ni taʼa; eeyyee, ani Waaqa isaanii nan taʼa; isaanis saba koo ni taʼu. Yommuu iddoo qulqulluun koo bara baraan gidduu isaanii keessatti taʼu, saboonni ormaa akka ani Waaqayyo Israa’elin qulqulleessu ni beeku.’ Hizqiʼeel 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.
Yeroo Eliyaas Serephtaa irraa baʼee Ahaabii fi Israaʼel hundumaa Gara Tulluu Qarmelositti waamu, waldaan abbaan manaa irraa duwwaa taatee gara lafa onaatti baqatte, ibidda fuulduratti haadha hiyyeessaa gaaʼela Onkoloolessa 22, 1844 duratti qulqulleessuuf qoree lama walitti qabaa turte. Walitti qabamuun qoree lamaanis walitti qabamuu sochii Milleriitii ti; innis waggoota jahaatamii shan dhumaa Isaayyaas boqonnaa torba keessatti adda baafame keessatti raawwatama. Mootummaan kaabaa bara 723 Dh.K.B irraa kaasee hamma 1798tti abaarsa Museetiin miidhame; mootummaa kibbaas bara 677 Dh.K.B irraa kaasee hamma 1844tti abaarsa isuma sanaan miidhame. Bara 1844 keessatti sanyiin hafuuraa saboota lamaan sanaa isa dhugaa keessaa dhalatan tokko taʼanii akka qoree tokkootti, yookaan akka saba tokkootti walitti qabaman.
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
Yoo wanti bira hin jiraanne taanaan iyyuu, Hisqiʼeel uleewwan lamaan sana akka saboota lamaatti ibsa; isaanis sabuma tokko taʼu.
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.
Mataan Sooriyaa Damaasqoo dha; mataan Damaasqoos Reziin. Waggoota jaatamii shanii keessatti immoo Efreem saba akka hin taanetti ni cabsa. Mataan Efreemis Samaariyaa dha; mataan Samaariyaas ilma Remaaliyaa ti. Yoo isin hin amanne taʼe, dhugumaan jabaattanii hin dhaabattan. Isaayyaas 7:8, 9.
If we will not believe the prophecy of sixty-five years, we will not be established.
Yoo raajii waggaa jahaatama shanii kana yoo hin amanne ta’e, ni jabaanne hin dhaabbannu.
We will continue to present Elijah’s symbolism in the next article.
Nuti aanee itti aanu keessatti fakkeenya Eliyaas ni dhiheessuu keenya itti fufna.