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.
Waxa aynu weli u eegaynaa Eliiyaah sida astaan nebiyadeed. Eliiyaah wuxuu Axaab u sheegay in aan roob da’i doonin, ilaa eraygiisa mooyaane, muddo saddex sannadood ah.
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.
Eliyaah kii reer Tishbe ahaa, oo ka mid ahaa dadka deggan Gilecaad, ayaa Axaab ku yidhi, Rabbiga ah Ilaaha reer binu Israa’iil, oo aan hortiisa taaganahay, siduu u nool yahay, sannadahan sayax iyo roob toona ma jiri doonaan, hadalkayga mooyaane. 1 Boqorradii 17:1.
Christ informs us in the book of Luke, that the three years was actually three and a half years.
Masiixu wuxuu inagu wargelinayaa kitaabka Luukos in saddexdii sannadood ay dhab ahaantii ahaayeen saddex sano iyo badh.
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.
Markaasuu wuxuu yidhi, Runtii waxaan idinku leeyahay, nebi dalkiisa laguma aqbalo. Laakiin run baan idiin sheegayaa, carmallo badan baa reer binu Israa'iil joogay wakhtigii Eliyaas, markii samadu xidhnayd saddex sannadood iyo lix bilood, markii abaar weyn ka jirtay dalkii oo dhan; laakiinse midnaba Eliyaas looma dirin, tan mooyaane Sarefta oo ah magaalo Siidoon ku taal, haweeney carmal ah. Luukos 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.
Saddexda sano iyo badhku waxay dhaceen wakhtigii Axaab iyo Yesebeel; sidaas darteedna waxay tilmaamayaan saddexda sano iyo badhka nebiyaysan ee ka bilaabmay 538 ilaa 1798, markaas oo baabtiisku, oo Yesebeel loogu metelay kaniisadda Tiyatira, uu xukumayay intii lagu jiray Qarniyadii Mugdiga.
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.
Habase yeeshee, waxaan kugu hayaa waxyaalo yar, maxaa yeelay waxaad u oggolaatay naagtaas Yesebeel, tan isu yeedhaysa nebiyad, inay wax barato oo ay addoommadayda ku sasabto inay sino sameeyaan oo ay cunaan waxyaalihii sanamyada loo sadqeeyey. Oo waxaan siiyey wakhti ay sinoheeda uga toobadkeento; laakiinse may toobadkeenin. Bal eeg, waxaan iyada ku tuurayaa sariir, oo kuwa la sinaysta iyadana waxaan ku ridayaa dhib weyn, haddaanay falimahooda ka toobadkeenin. Oo carruurteedana waxaan ku dili doonaa dhimasho; oo kiniisadaha oo dhammu way ogaan doonaan inaan ahay kan baadha uurka iyo qalbiyada; oo midkiin kasta waxaan idinku siin doonaa sida shuqulladiinnu yihiin. Muujintii 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.
“Muddadii ay ku toobadkeento” ee Yesebeel waxay ahayd saddex sano iyo badh waagii Eliiyaah, iyo saddex sano iyo badh oo nebiyadeed laga bilaabo 538 ilaa 1798 xilliyadii Mugdiga ee cadaadiska baadariga. Ciqaabtii Yesebeel iyo boqorradii Yurub ee sinada la galay iyada waxay ahayd in lagu tuuro sariir dhib weyn ah iyo dhimashada carruurteeda. Waxaa jiray nafo aamin ah intii lagu jiray Xilliyadii Mugdiga, kuwaas oo iyaguna lagu tuuray sariir dhib weyn ah, laakiinse way noolaan lahaayeen. Markii lagu tuuray sariirta dhibaatada, natiijada nolol ee kuwa aaminka ah ama dhimasho ee kuwa aan aaminka ahayn waxay ku salaysnayd “shuqulladooda.” Sariirta dhibaatada ee kuwa aaminka ah waxay soo saartay samir iyo nolol. Sariirtooda dhibaatadu way joogsan lahayd dhammaadka saddexda sano iyo badh ku dhow, wax yar ka hor intii aanu Eliiyaah Sarepta ka tegin si uu Axab ugu amro inuu reer binu Israa’iil oo dhan ugu yeedho Buur 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.
“Cadaadiska kaniisadda laguma sii wadin muddadii oo dhan ee 1260ka sano. Ilaah, isagoo naxariis u haya dadkiisa, wuu gaabiyey wakhtigii tijaabadooda dabka kulul ahayd. Isagoo sii sheegayay ‘dhibaatada weyn’ ee kaniisadda ku soo degi lahayd, Badbaadiyuhu wuxuu yidhi: ‘Oo haddaan maalmahaas la gaabin, jidhna ma badbaadeen; laakiin kuwa la doortay aawadood maalmahaas waa la gaabin doonaa.’ Matayos 24:22. Saamaynta Dib-u-habaynta aawadeed, cadaadiska waa la soo afjaray ka hor 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.
Xukunka “sariirta dhibaatada” ee baabannimada waxay “ku dili doontaa carruurteeda dhimasho,” laakiin xukunka “sariirta dhibaatada” waxa ku dhex jirtay ballan nololeed oo loo sameeyey kuwa camalladoodu muujiyeen daacadnimadooda, sida lagu muujiyey dhimashadii wiilkii carmalkii 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.
Oo waxay noqotay, waxyaalahaas dabadeed, in wiilkii naagta, sayidadii guriga, uu bukooday; oo bukaan-jiifkiisuna aad buu u darnaa, ilaa neef dambe aanu ku hadhin. Oo iyana Eliiyaah ku tidhi, Maxaan kula leeyahay, ninyahow Ilaahow? Ma waxaad iigu timid inaad dembigayga soo xusuusisid, oo aad wiilkayga dishid? Oo isna wuxuu ku yidhi, Wiilkaaga i sii. Markaasuu laabteedii ka qaaday, oo kor ugu qaaday qolladdii sare oo uu degganaa, oo wuxuu ku jiifiyey sariirtiisii. Oo Rabbiga buu baryay, oo wuxuu yidhi, Rabbiyow Ilaahaygow, ma carmalkii aan la degganahay ayaad xumaan ku soo dejisay, adigoo wiilkeeda dilay? Oo saddex goor buu isku dul fidiyey ilmaha, oo Rabbiga buu baryay, oo wuxuu yidhi, Rabbiyow Ilaahaygow, waan ku baryayaa, nafta ilmahan mar kale ha ugu soo noqoto. Oo Rabbigu codkii Eliiyaah buu maqlay; oo naftii ilmihiina mar kale ayay ugu soo noqotay, wuuna soo noolaaday. Markaasaa Eliiyaah ilmahii qolladdii ka soo dejiyey guriga, oo hooyadiis u dhiibay; oo Eliiyaahna wuxuu yidhi, Bal eeg, wiilkaagu waa nool yahay. Oo naagtiina Eliiyaah bay ku tidhi, Hadda taas ayaan ku garanayaa inaad tahay nin Ilaah ah, iyo in erayga Rabbiga ee afkaaga ku jiraa uu run yahay. 1 Boqorradii 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.
Carmalkii waxay garatay in Eliyaah uu ahaa “nin Ilaah,” waayo “eraygii Rabbiga” ee ilmihii dib ugu soo celiyey nolosha wuxuu ahaa eray “run” ah. Hawshii saddexda tallaabo ahayd ee Eliyaah isku dul fidiyey wiilka carmalka waxaa carmalku u fahamtay in “erayga” afka Eliyaah ku jiraa yahay “run.” Ereyga Cibraaniga ah ee ‘emeth’ ayaa qaybtan lagu tarjumay “run,” wuxuuna metelaa awoodda wax-abuurka ee Alfa iyo Oomeega. Waa erayga Cibraaniga ah ee ka samaysan xarafka koowaad, kan saddex iyo tobnaad, iyo kan ugu dambeeya ee alifbeetada Cibraaniga, wuxuuna metelaa Awoodda kuwa dhintay dib ugu soo celin karta nolosha.
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.”
Kuwa aaminka ah, sida kuwa aan aaminka ahaynba, ee ku jira “wakhtiga” tijaabada ee ay saddexda sano iyo badhku u taagan yihiin, waxay heleen xukunka “sariirta dhibaatada.” Geeridu waxay noqotay natiijada carruurtii kooxda raacday dhilladii sinaysatay oo baray caqiidooyinka jaahilnimada. Nolosha waxaa la siiyey kooxdii kale ee raacday tilmaamihii Eliiyaah, oo rumaysatay Erayga “runta.”
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.
Carmalkii waxay raacday amarkii Eliiyaah ee ahaa inay u keento wax yar oo biyo ah oo ay siiso xoogaa kibis ah, oo addeecitaankeeda eraygii nebiga wuxuu metelaa kuwa aaminka ah ee ku jiray Qarniyadii Mugdiga ahaa ee Tiyatira. (Waxaa mudan in la ogaado in markii Eliiyaah uu carmalka ku amrayo inay marka hore isaga quudiso, dabadeedna wiilkeeda iyo iyaduba wax cunaan, waxa taas lagu metelayo ay tahay in Eliiyaah yahay kan ugu horreeya ee hela cuntada la cuno. Isagu waa kan ugu horreeya ee hela farriinta, dabadeedna kiniisadda.) Waxaa naloo sheegay in shuqulladii kuwa aaminka ahi ay ka weynaayeen dhammaadka intii ay ahaayeen bilowga.
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.
Oo malaa'igta kiniisadda Tiyatira u qor: Waxyaalahan waxaa leeyahay Wiilka Ilaah, kan indhihiisu la mid yihiin olol dab ah, cagihiisuna ay la mid yihiin naxaas wanaagsan; waan aqaan shuqulladaada, iyo jacaylkaaga, iyo adeeggaaga, iyo rumaysadkaaga, iyo dulqaadkaaga, iyo shuqulladaada; kuwii dambena inay ka badan yihiin kuwii hore. Muujintii 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.”
Kuwa aaminka ah waxay muujiyeen “shuqullo” wanaagsan intii lagu jiray “wakhtigii” baabtiisku loo siiyey inuu ku toobad keeno, laakiin shuqulladoodii ugu dambeeyey waxay ahaayeen “ka badan kuwii hore.” Markii “wakhtigaas” dhammaanayay, Masiixu wuxuu diray xiddigtii waaberi ee dibu-habaynta, taasoo bilowday hawshii aan mar dambe loogu dulqaadanayn baabtiiska, kaas oo kiniisadda baray inay “sinaysato, oo cunto waxyaalihii sanamyada loo sadqeeyey.”
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.
Kii guulaysta oo shuqulladayda ilaaliya ilaa dhammaadka, isaga waxaan siin doonaa amar uu quruumaha ku maamulo; oo wuxuu iyaga ku xukumi doonaa ushii birta ahayd; sida weelasha dheryasameeyaha ayaa loo burburin doonaa oo jajab u kala firdhi doonaan; sidaan aniguba Aabbahay uga helay. Oo waxaan siin doonaa xiddigta waaberiga. Kii dheg leh, ha maqlo waxa Ruuxu kaniisadaha ku leeyahay. Muujintii 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.
Masiixu wuxuu lahaa “waxyaalo yar oo ka gees ah” kuwii aaminka ahaa bilowgii “wakhtigii” baadarinimada loo siiyey inay toobad keento, waayo waxay oggolaadeen Yesebeel, “ta isu yeedhaysa nebiyad, inay wax barato oo ay addoommadayda ku sasabto inay sino sameeyaan, oo ay cunaan waxyaalaha sanamyada loo sadqeeyey.” Laakiin dhammaadka “wakhtiga” kuwii aaminka ahaa way joojin lahaayeen inay u dulqaataan baadarinimada inay sii waddo sasabadeeda.
“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.
“Qarnigii afar iyo tobnaad waxaa Ingiriiska ka soo baxay ‘xiddigtii waaberi ee Dibuhabaynta.’ John Wycliffe wuxuu ahaa hormuudkii dibuhabaynta, ma aha Ingiriiska oo keliya, balse Masiixiyadda oo dhan. Mudaharaadkii weynaa ee ka dhanka ahaa Rooma ee loo oggolaaday inuu ku dhawaaqo marna lama aamusiin doono. Mudaharaadkaasu wuxuu furay halgankii ay ka dhalan lahayd xoraynta shakhsiyaadka, kaniisadaha, iyo quruumaha.” 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.
Cuntada ay addoommada Ilaah cunaan waa caqiidooyinka ama farriinta ay helaan. Sinadu waa kaniisadda oo adeegsanaysa awoodda dawladda si ay u hirgeliso ku qasbidda caqiidooyinkeeda sanamcaabudnimada ah. Intii lagu jiray “muddadii” Yesebeel la siiyey inay ku toobadkeento, kaniisaddu waxay u carartay cidlada si ay magan iyo ilaalin uga hesho.
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.
Markaasay naagtii waxay u carartay cidlada, meeshaas oo ay ku lahayd meel Ilaah u diyaariyey, in halkaas lagu quudiyo kun iyo laba boqol iyo lixdan maalmood…. Oo naagtii waxaa la siiyey laba baal oo gorgor weyn ah, inay ugu duusho cidlada, meesheedii, halkaas oo lagu quudiyo wakhti, iyo wakhtiyo, iyo nus wakhti, iyadoo laga fogeeyey wejiga abeesada. Oo abeesadiina afkeedii waxay kaga tuftay biyo sida daad naagta dabadeed, si ay ugu sabbabayso in daadku la tago. Laakiinse dhulkii ayaa naagtii caawiyey, oo dhulkii afkiisii buu kala qaaday, oo liqay daadkii uu masduulaagii afkiisa ka soo tuuray. Muujintii 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.
Intii lagu jiray wakhtigii silcinta ee Yesebeel iyo Axaab, Cobadyaah wuxuu metelayay ilaalintii uu cidladu bixisay wakhtigii xukunka baadariga.
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.
Oo Axaabna wuxuu u yeedhay Cobadyaah oo ahaa kii gurigiisa u sarreeyey. (Haddaba Cobadyaah Rabbiga aad buu uga cabsan jiray; waayo, markii Yesebeel ay laaysay nebiyadii Rabbiga, Cobadyaah wuxuu qaatay boqol nebi, oo midkiiba konton ayuu god ku qariyey, oo wuxuu ku quudin jiray kibis iyo biyo.) 1 Boqorradii 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.
Shaqadii Cobadyaah ee ahayd inuu nebiyada godad ku qariyo, konton-konton, waxay astaan u tahay meeshii cidlada ku taal oo Ilaah diyaariyey si loogu quudiyo kuwa aaminka ah, kuwaas oo diiday inay cunaan caqiidooyinka baabanimada, isla markaana diiday inay aqbalaan xidhiidhka aan quduuska ahayn ee uu matalayey sinadeeda ay la samaysay boqorradii Yurub. Wakhtigii Eliyaah lagu amray inuu u tago carmalkii Sarefta si uu cunto iyo magangelyo uga helo Yesebeel iyo Axaab, wuxuu ahaa isla wakhtigii kaniisaddu u carartay cidlada, meeshii Ilaahna u diyaariyeyna waxaa astaan u ahaa shaqadii Cobadyaah.
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.
Meesha Eliiyaah ku dhuumanayay ee Sarepta, oo af-Cibraaniga lagu yidhaahdo “Zarephath,” waxay ka dhigan tahay daahirin. Markii muddadii Yeesebel loo siiyey inay ku toobadkeento dhammaatay, Eliiyaah wuxuu u tegey Cobadyaah, wuxuuna ku amray Axaab inuu reer binu Israa’iil oo dhan ugu yeedho 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.
Oo intii Cobadyaah jidka ku jiray, bal eeg, Eliyaah baa ka hor yimid; wuuna gartay isaga, oo wejigiisuu ku dhacay, oo yidhi, Ma adigaa sayidkaygii Eliyaah? Markaasuu u jawaabay, Aniga weeye; tag, oo sayidkaaga u sheeg, Bal eeg, Eliyaah waa kan. 1 Boqorradii 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.
Waqtigii Eliiyaah la joogay carmalkii reer Sarepta waxay astaan u tahay Qarniyadii Mugdiga. Qisada Eliiyaah iyo carmalka dhexdeeda, iyadu waxay soo ururinaysay laba ul, waayo waxay qarka u saarnayd inay dhimato. Carmal waxsii sheegidda ku jirta waa kaniisad, iyaduna waxay u taagnayd kaniisaddii cidlada ku jirtay ee qarka u saarnayd inay dhimato.
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.
Oo malaa’igta kiniisadda Sardisna u qor; Waxyaalahan waxaa leh kii haysta toddobada Ruux ee Ilaah iyo toddobada xiddigood; Waan ogahay shuqulladaada, in aad magac ku leedahay inaad nooshahay, laakiin aad dhimatay. Feejignow, oo xooji waxyaalaha hadhay ee dhimasho ku dhow; waayo, shuqulladaada kama aanan helin kuwo kaamil ah Ilaah hortiisa. Muujintii 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
Waxay “soo ururinaysay laba ul,” oo isu diyaarinaysay dhimashadeeda markii Eliiyaah ka dhex galay.
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.
Markaasaa eraygii Rabbigu u yimid isaga, isagoo leh, Kac, oo tag Sarefat oo Siidoon ka tirsan, halkaasaadna degganaan doontaa; bal eeg, waxaan halkaas ku amray naag carmal ah inay ku masruufto. Sidaas daraaddeed wuu kacay oo tegey Sarefat. Oo markuu iridda magaalada yimid, bal eeg, naagtii carmalka ahayd waxay halkaas ku ururinaysay qoryo yaryar; markaasuu u yeedhay oo ku yidhi, Waan ku baryayaaye, biyo yar weel iigu keen aan cabbee. Oo intay u sii socotay inay u soo qaaddo, ayuu haddana u yeedhay oo ku yidhi, Waan ku baryayaaye, xabbad yar oo kibis ah gacantaada iigu keen. Markaasay tidhi, Rabbiga Ilaahaaga ah oo nool ayaan ku dhaartaye, doolshe ma hayo, waxaanan haystaa oo keliya cantoobo bur ah oo weel ku jirta, iyo saliid yar oo jalxad ku jirta; oo bal eeg, waxaan soo ururinayaa laba qori, si aan u galo oo ugu diyaariyo aniga iyo wiilkayga, si aan u cunno dabadeedna u dhimanno. 1 Boqorradii 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.
Carmalkii reer Sarefta waxay soo ururinaysay “laba qori.” Carmalku wuxuu matalaa kuwa aaminka ah ee wakhtigii Yesebeel. Wiilkeeduna wuxuu matalaa kuwii intii lagu jiray taariikhda Tiyatira dhintay iyagoo leh yabooha ah in lagu sara kicin doono sarakicidda kowaad.
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.
Oo waxaan arkay carshiyo, oo way ku fadhiisteen, xukunna waa la siiyey iyaga; oo waxaan arkay nafihii kuwa madaxa laga jaray markhaatifurka Ciise iyo erayga Ilaah aawadiis, iyo kuwii aan caabudin bahalka iyo sanamkiisa, oo aan sumaddiisa ku qaadan fooddooda ama gacmahooda; oo way noolaadeen, oo Masiixa ayay la boqor noqdeen kun sannadood. Laakiin kuwii kale ee dhintay dib uma ay noolaanin ilaa kunkii sannadood ay dhammaadeen. Tanu waa sarakicidda kowaad. Waxaa barakaysan oo quduus ah kii qayb ku leh sarakicidda kowaad; kuwaas dhimashada labaad amar kuma laha, laakiinse waxay ahaan doonaan wadaaddada Ilaah iyo Masiixa, oo waxay isaga la boqor ahaan doonaan kun sannadood. Muujintii 20:4–6.
The widow also represents the few in Sardis, that were worthy and given white garments.
Carmalku sidoo kale waxay u taagan tahay kuwii yaraa ee Sardis joogay, kuwaas oo istaahila oo la siiyey dhar cadcad.
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.
Waxaad Sardis ku leedahay in yar oo magacyo ah oo aan wasakhayn dharkoodii; oo way ila socon doonaan iyagoo huwan caddaan, waayo, way istaahilaan. Kii guulaysta, kaasna waxaa loo huwin doonaa dhar cad; oo magiciisana kama tirtiri doono kitaabka nolosha, laakiinse magiciisa ayaan ka qiran doonaa Aabbahay hortiisa iyo malaa’igtiisa hortooda. Muujintii 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.
Kuwii ku jiray kaniisaddii afraad ee Tiyatira, oo si daacadnimo leh u dhintay, kuwaas oo uu wiilka carmalku matalayay, waxaa shaabbaddii shanaad lagu siiyey dhar cadcad.
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.
Oo markuu furay shaabaddii shanaad, waxaan meesha allabariga hoosteeda ku arkay nafihii kuwii loo dilay erayga Ilaah aawadiis iyo markhaatifurka ay haysteen aawadiis. Oo cod weyn bay ku qayliyeen, iyagoo leh, Ilaahow Sayidow, ka quduuska ah oo runta ahow, ilaa goormaad garsoorayn weydaa oo dhiiggayaga uga aarsan weydaa kuwa dhulka deggan? Oo mid kasta oo iyaga ka mid ah waxaa la siiyey khamiisyo cadcad; waxaana lagu yidhi inay weli in yar nastaan, ilaa ay ka buuxsamaan addoommadooda kale iyo walaalahood oo iyaguna sida iyaga loo dili doono. Muujintii 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.
Shuhadadii Qarniyadii Mugdiga waxaa la siiyey khamiisyo cadcad, waxaana loo sheegay inay quutaan oo ku nastaan qabuurahooda ilaa koox kale oo shuhado papacy-ga ka tirsan la dili doono, sida iyagii loo dilay. Waxaa papacy-gu dilay muddadii saddex sano iyo badhka ahayd, waxaana loo ballanqaaday in papacy-ga ugu dambayntii la xukumi doono, hase yeeshee taasu ma dhici doonto ilaa koox labaad oo shuhado papacy-gu dilo la laayo inta lagu jiro dhibaatada sharciga Axadda ee dhowaan iman doonta. Sister White waxay codsigii shuhadadu ku dalbadeen xukunka papacy-ga ku xidhaa laba tuduc oo ku jira kitaabka Muujintii.
“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.
“Markii shaabaddii shanaad la furay, Yooxanaa Muujiyaha ahu wuxuu riyo ku arkay hoosta meesha allabariga kooxdii loo laayay Erayga Ilaah aawadiis iyo markhaatifurka Ciise Masiix. Taas dabadeedna waxaa yimid muuqalladii lagu sharraxay cutubka siddeed iyo tobnaad ee Muujintii, markii kuwa aaminka ah oo runta ah laga yeedhay Baabuloon dhexdeeda. [Muujintii 18:1–5, quoted.]” 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.
Muujintii siddeed iyo tobnaad aayadaha kow ilaa shan waxay ka turjumayaan labada cod ee aayadda kow iyo aayadda afar. Codka labaad waa yeedhidda lagaga baxayo Baabuloon, wuxuuna calaamad u yahay bilowga silcintii sharciga Axadda, marka dhaqdhaqaaqa xoogga badan ee malaa’igta saddexaad uu adhiga kale ee Ilaah uga yeedhayo Baabuloon. Iyadu sidoo kale waxay marinka shaabaddii shanaad dhigaysaa bilowga shaabaddii toddobaad.
“[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.
“[Muujintii 6:9–11 oo la soo xigtay]. Halkan waxaa Yooxanaa loo soo bandhigay muuqaallo aan markaas dhab ahaan jirin, balse ahaa kuwa jiri doona xilli mustaqbalka ka mid ah.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Muujintii 8:1–4 ayaa la soo xigtay.” Manuscript Releases, mugga 20, 197.
In Revelation chapter eight, verses one through four, the seventh seal is opened.
Muujintii cutubka siddeedaad, aayadaha kow ilaa afar, shaabaddii toddobaad waa la furay.
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.
Oo markii uu furay shaabaddii toddobaad, samada waxaa ka dhacday aamusnaan qiyaastii nus saac ah. Oo waxaan arkay toddobadii malaa’igood oo Ilaah hortiisa taagnaa; waxaana la siiyey toddoba buun. Oo malaa’ig kale ayaa timid oo meesha allabariga ag istaagtay, iyadoo haysata beed dahab ah oo foox lagu shido; waxaana la siiyey foox badan, si ay ugu bixiso oo ay ugu darto salaadaha quduusiinta oo dhan meesha allabariga dahabka ah ee carshiga hortiisa taal. Oo qiiqii fooxa, oo la socday salaadaha quduusiinta, ayaa gacanta malaa’igta ka kor ugu baxay Ilaah hortiisa. Muujintii 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.
Baryootanka shahiidii Qarnigii Mugdiga, kuwaas oo shaabaddii shanaad ku baryaya in Ilaah xukun ku soo dejiyo dhillada sinada la gasha boqorrada dhulka, ayaa “kor ugu kacaya Ilaah hortiisa,” marka shaabaddii toddobaad la furo. Waxyigu wuxuu isu waafajinayaa furitaanka shaabadda toddobaad iyo codka labaad ee Muujintii siddeed iyo tobnaad, waayo waa codka labaad marka Ilaah dembiyadeeda soo xusuusto, dabadeedna uu xukunkeeda labanlaabo. Mar shahiidii Qarnigii Mugdiga aawadood, iyo mar kale qubayska dhiigga ee qalalaasaha sharciga Axadda aawadiis.
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.
Markaasaan maqlay cod kale oo samada ka yeedhaya, oo leh, Ka soo baxa iyada, dadkaygiiyow, inaydnaan dembiyadeeda ka qaybgelin, oo aydnaan belaayooyinkeeda uga qayb qaadan. Waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna xumaatooyinkeedii wuu soo xusuustay. U abaalguda iyada sidii ay idiinku abaalgudday, oo laba-laab ugu celiya si waafaqsan shuqulladeeda; koobkii ay buuxisayna laba-laab ugu buuxiya. Muujintii 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.
Kuwa yar ee Sardis ee aan wasakhayn dharkooda waxay matalaan kuwii ka soo baxay taariikhdii Tuyaatira ee ku dhammaatay 1798. Waxaa lagu matalay carmalkii Sarepta, carmal ku sii jeeday arooskii 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.
“Imaatinka Masiixa oo ah Wadaadkeenna Sare ee uu ku imanayo meesha ugu quduusan, si loo nadiifiyo meesha quduuska ah, sida lagu muujiyey Daanyeel 8:14; imaatinka Wiilka Aadanaha ee uu ugu imanayo Kan Facaweyn, sida lagu soo bandhigay Daanyeel 7:13; iyo imaatinka Rabbiga ee macbudkiisa, sida uu sii sheegay Malaakii, dhammaantood waa sharraxaado ka hadlaya isla dhacdadaas; tanina sidoo kale waxaa lagu metelay imaatinka arooska ee meherka, sida uu Masiixu ugu sharraxay masaalka tobanka bikradood ee Matayos 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”.
Carmalku waxay diyaarinaysay cashadeedii ugu dambaysay ka hor dhimashadeeda, markii Eliyaah ku amray inay isaga u adeegto. Iyadu waxay tusaale u tahay kuwa yar ee aaminka ah ee ku jiray Tiyatira, kuwaas oo u gudbaya kuwa yar ee aaminka ah ee Saardis ee ururinayey “laba ul” si ay u sameeyaan “dab”.
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.
“Labada ul” waxay matalaan labada reer ee Israa’iiltii hore, kuwaas oo lagu tuntay jaahilnimada dabadeedna baabannimada, hase yeeshee la doonayay in la isu soo ururiyo oo la mideeyo iyagoo noqda “hal ul,” taariikhda 1798 ilaa 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.
Oo haddana mar kale ii timid, iyadoo leh, Weliba, wiilka Aadamow, ul qudha qaado, oo ku qor, Yahuudah iyo carruurta Israa’iil oo ah saaxiibbadiisa; dabadeedna ul kale qaado, oo ku qor, Yuusuf, ultii Efrayim, iyo reerka Israa’iil oo dhan oo ah saaxiibbadiisa; oo midba midka kale ku dar oo ka dhig hal ul, oo waxay gacantaada ku noqon doonaan hal ul. Oo marka carruurta dadkaaga ay kula hadlaan, iyagoo leh, Miyaadan noo sheegi doonin waxa aad kuwaas ula jeeddo? waxaad ku tidhaahdaa, Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, waxaan qaadi doonaa usha Yuusuf oo ku jirta gacanta Efrayim, iyo qabiilooyinka Israa’iil oo ah saaxiibbadiisa, oo waxaan la gelin doonaa isaga, taasoo ah usha Yahuudah, oo waxaan ka dhigi doonaa hal ul, oo waxay gacantayda ku ahaan doonaan hal ul. Oo ulaha aad wax ku qortayna waxay indhahooda hortooda ku jiri doonaan gacantaada. Oo waxaad ku tidhaahdaa, Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, waxaan carruurta Israa’iil ka soo dhex qaadi doonaa quruumaha ay dhex galeen, oo dhinac kasta ayaan ka soo ururin doonaa, oo waxaan keeni doonaa dalkoodii; oo waxaan iyaga ka dhigi doonaa quruun keliya oo dalka ku dhex taal buuraha Israa’iil; oo boqor qudhi baa dhammaantood boqor u ahaan doona; mar dambena laba quruumood ma ahaan doonaan, oo mar dambena laba boqortooyooyin looma kala qaybin doono innaba; oo mar dambena iskuma ay nijaasayn doonaan sanamyadooda, iyo waxyaalahooda karaahiyada ah, iyo xadgudubyadooda midna; laakiinse waxaan ka badbaadin doonaa meelihii ay degganaayeen oo ay ku dembaabeen oo dhan, oo waan daahirin doonaa iyaga; sidaasay dadkayga u ahaan doonaan, anna Ilaahood baan u ahaan doonaa. Oo addoonkaygii Daa’uud ayaa boqor u ahaan doona; oo dhammaantood waxay lahaan doonaan adhijir keliya; oo weliba xukummadayday ku socon doonaan, oo qaynuunnadayday xajin doonaan, oo way samayn doonaan. Oo waxay deggi doonaan dalkii aan siiyey addoonkaygii Yacquub, kaas oo awowayaashiin degganaayeen; oo halkaasay deggi doonaan, iyaga, iyo carruurtooda, iyo carruurta carruurtooda weligood; oo addoonkaygii Daa’uudna amiir buu u ahaan doonaa weligiis. Weliba axdi nabadeed ayaan la dhigan doonaa iyaga; oo wuxuu iyaga u ahaan doonaa axdi weligiis jiraya; oo waan dejin doonaa, oo waan tarmin doonaa, oo meeshayda quduuska ahna dhexdayda ayaan ka taagi doonaa weligeedba. Taambuuggayguna iyaga wuu la jiri doonaa; haa, anigu Ilaahood baan ahaan doonaa, iyaguna dadkaygay ahaan doonaan. Oo quruumuhuna way ogaan doonaan in aniga Rabbigu aan Israa’iil quduus ka dhigo, markii meeshayda quduuska ahi ay dhexdiisa ku jiri doonto weligeedba. Yexesqeel 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.
Markii Eliiyaah ka tago Sarepta si uu Axaab iyo reer binu Israa’iil oo dhan ugu yeedho Buur Karmel, kaniisaddii carmaladda ahayd ee u baxsatay cidlada waxay ururinaysay laba qori oo dabka loogu shido, kaas oo daahirinaya carmaladda ka hor arooska 22-ka Oktoobar, 1844. Ururinta labada qori waa isu-ururinta dhaqdhaqaaqii Millerite-ka, taas oo lagu dhammaystiray muddadii u dambaysay ee lixdan iyo shanta sannadood ee lagu aqoonsaday Ishacyaah toddobaad. Boqortooyadii woqooyi waxay la kulantay habaarkii Muuse laga bilaabo 723 BC ilaa 1798, boqortooyadii koonfureedna waxay la kulantay isla habaarkaas laga bilaabo 677 BC ilaa 1844. Sannadkii 1844, faracyadii ruuxiga ahaa ee labadaas quruumood ee muuqda waxaa la isu soo ururiyey inay noqdaan hal qori, ama hal quruun.
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
Haddii aan wax kale jirin, Ezekiel wuxuu labada ul ku qeexayaa inay yihiin laba quruumood oo noqda hal quruun.
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.
Madaxa Suuriya waa Dimishiq, madaxa Dimishiqna waa Resin; oo shan iyo lixdan sannadood gudahood Efrayim waa la jebin doonaa, si uusan dad u ahaan. Madaxa Efrayimna waa Samaariya, madaxa Samaariyana waa wiilka Remalyaah. Haddaad rumaysan weydaan, xaqiiq ahaan lama adkayn doono. Ishacyaah 7:8, 9.
If we will not believe the prophecy of sixty-five years, we will not be established.
Haddaanan rumaysan doonin wax sii sheegidda lixdan iyo shanta sannadood, ma taagnaan doonno.
We will continue to present Elijah’s symbolism in the next article.
Waxaan sii wadi doonnaa soo bandhigidda astaanta Eliiyaah maqaalka xiga.