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.
Nu ngi ciy wax ci Ilyaas ni muy màndarga bu yonent. Ilyaas yégle woon Axaab ne du taw, ludul ci baatam, diirub ñetti at.
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.
Te Eliya mi Tishbe, te bokkoon waa dëkk Gilead, ne Ahab: «Ni Aji Sax ji, Yàlla Israyil, mi ma taxaw ci kanamam, di dundee, dew du am mbaa taw du am ci at yii, ludul ci sama kàddu.» 1 Buur yi 17:1.
Christ informs us in the book of Luke, that the three years was actually three and a half years.
Kirist moo nu xamal ci téereb Luug ne, ñetti at yi nekkoon nañu ci dëgg-dëgg ñatti at ak genn-wàll.
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.
Te mu wax ne: “Ci dëgg maa ngi leen koy wax, kenn ci yonent yi nanguwu ko ci réewam. Waaye ci dëgg maa ngi leen koy wax, am na woon jigéen yu bare yu ñàkk jëkkër ci Israyil ca fan yi Elias nekkee, ba asamaan tëjoo ñetti at ak juróom-benn weer, ba xiif bu réy dal bépp suuf si; waaye Elias yónneeful woon benn ci ñoom, ludul ci Sarepta, dëkk bu Sidon, ca jigéen ja ñàkk jëkkër.” 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.
Ñetti at ak gennaar ak fanweeri am naaj ci jamono Axaab ak Jésabel, te loolu mooy wone ni ñetti at ak gennaar yi ci waxi yóbbalu Yàlla, dale ko ci 538 ba ci 1798, ba baaptiis bi nga xam ne Jésabel moo koy melal ci jàkkabiy Tiatir, nguur na ci jamonoy Lëndëm gi.
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.
Waaye nag am naa naa lu bare lu ma jiiñ ci yaw, ndaxte nga bàyyi jigéen jooju Jesabel, miy woote boppam yonent bu jigéen, mu jàngal te nax samay jaam, ngir ñu def njaaloo te lekk yuñ saraxal xérëm yi. Te mayoon naa ko waxtu ngir mu tuub seetam njaaloo; waaye tuubuwoonul. Xool-leen, dinaa ko sànni ci lal, te ñi muy yëqale ci njaaloo ak moom, dinaa leen sànni ci tiis bu réy, su ñu tuubee wul seeni jëf. Te dinaa rey ay doomam ak dee; te mboolooy gëm yépp dinañu xam ne man maa di ki seet xol ak pexe yi; te ku nekk ci yéen dinaa ko fay, xalaat ak ay jëfam. Pexe 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.
“Bérab ngir tuub” bu Jezebel mooy ñetti at ak genn-wàll ci jamono yi Ilyaas, te it ñetti at yu wax-ci-kanam ak genn-wàll diggante 538 ak 1798 ci Jamono yu Lëndëm yi fitna ak bundxataal gu papa yi. Mbugalu Jezebel ak buur yu Tugal yi ñi ak moom def njaaloo, mooy ñu sànni leen ci lalub metit te doomam yi dee. Amoon na it ay bakkan yu takku ci Yàlla ci biir Jamono yu Lëndëm yi, ñoom it deesoon na leen sànni ci lalub metit, waaye dinañu dund. Bi ñu leen sànnee ci lalub metit, njariñu mujjug dund walla dee ngir ñi takku ci Yàlla ak ñi takkuwul, aju woon na ci seen “jëf.” Lalub metit bu ñi takku ci Yàlla jur na muñ ak dund. Seen lalub metit dina jeex jëm ci mujjug ñetti at ak genn-wàll, tuuti laata Ilyaas bàyyi Sarepta ngir santa Axaab mu wooye Israyil gépp ci tundu 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.
“Fitna bi jàmmu Yàlla bi nekkoon ci kanam jàngoro ju mat 1260 at yi yépp. Yàlla, ci yërmandeem ngir ay nitam, wàññi na waxtu seeni nattu yu metti yu mel ni safara. Bi Mu doon wax lu jiitu ci ‘nakaru réy bi’ di dikk ci kaw jàmmu Yàlla bi, Musalkat bi ne: ‘Bu fekkee ne fan yooyu ñu leen wàññiwuloon, kenn du mucc; waaye ndax ñi ñu tànn, fan yooyu dees na leen wàññi.’ Matthew 24:22. Jaarale ko ci dooley Yeesal gi, fitna ba taxaw na lu jiitu 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.
Àtte bu metti tiis bi ñuy wax ne “lalub fitna” ngir papasi bi dina “rey ay doomam ak dee,” waaye àtte bu “lalub fitna” boobu yóore woon na ab digeb dund ngir ñi seen jëf doon wone seen takku ci ngëm, ni ko deeug doomu jigéen jiir bu Sarepta bi di misaal.
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.
Gannaaw loolu, doomu jigéen ja, boroom kër ga, dafa wopp; te woppam metti lool ba mu desul woon benn ngelaw ci moom. Noonu mu ne Eliya: Lan moo ma jëmeel ak yaw, yow nit ku Yàlla? Ndax ñëw nga ci man ngir fàttali ma sama bàkkaar, ba rey sama doom? Mu ne ko: Jox ma sa doom. Noonu mu jële ko ci dënnam, yékkati ko ca néeg ba kawe ga, fa mu dëkk, teg ko ci lalam. Mu woote Boroom bi, ne: Éy Boroom bi sama Yàlla, ndax yow itam indi nga musiba ci kaw jigéen ji sëy ndey ji ma daldi ganesi, ba rey doomu jigéen ji? Mu daldi tëdd ci kaw xale bi ñetti yoon, woote Boroom bi, ne: Éy Boroom bi sama Yàlla, maa ngi lay ñaan, na bakkanu xale bii dellusi ci moom. Noonu Boroom bi dégg baatu Eliya; bakkanu xale bi dellusi ci moom, mu dundaat. Eliya jële xale bi, wàcce ko ca néeg ba ca kaw ba, indi ko ca kër ga, jébbal ko yaayam; Eliya ne: Gis, sa doom dund na. Jigéen ja ne Eliya: Léegi ci lii laa xam ne yow nit ku Yàlla nga, te kàddug Boroom bi ci sa gémmiñ mooy dëgg. 1 Buur ya 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.
Jigeen ja cañ ga xam ne Eliya dafa doon “nit ku Yàlla,” ndaxte “kàddug Boroom bi” gi delloo ko doomam ci dund, mooy kàddu gu “dëgg.” Jëfandikoo bu ñetti jëf yu Eliya wone, bi mu sànnee boppam ci kaw doomu jigéen ja cañ, jigéen ja dafa ko déggoon ne mooy “kàddu” gi nekk ci gémmiñu Eliya, muy “dëgg.” Baatu Ebrë ‘emeth’ lañu tekki ci xët wi nekk “dëgg,” te moo di tegtal katanu bind gi Alpha ak Omega. Moo di baatu Ebrë bu ñu sos ak araf bu njëkk, bu fukki ñettelu ak bu mujj ci alfabee Ebrë, te moo di tegtal Kàttan gi man a delloo ñi dee ba dundaat.
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.”
Ñi gëmmiñ ñi, ni ñi dul gëmmee ci “barab” bu waxtu jéemante bi te ñu tegu ci ñetti at ak genn-wàll, jot nañu ci àtteb “lal bu metti.” Dee moo doon njariñu doom yi bokk ci mbooloo mi topp jigéen ju njaaloo ji, mi def njaloo te jàngale njàngum paganisme. Waaye dund moo ñu may ci beneen mbooloo mi topp ndigal yi Eliya, te gëm Kàddug “dëgg.”
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.
Jigéen ji dëkkandoowoon ci dogalu Eliya ngir jëlal ko ndox mu ndoxandiku, te jox ko mburu; te ngëm ak dégg-deggam ci kàddug yonent bi dafay tegtal ñi gëm ci Jamono yu Lëndëm yi ci Tiyaatir. (Am na solo ñu seet ne bi Eliya santée jigéen ji ne mu njëkk a leel ko, te gannaaw loolu mu leel doomam ak boppam, li loolu tegtal mooy ne Eliya mooy ku njëkk a jot lekk bi ngir lekk ko. Moom mooy ku njëkk a jot yégle bi, te gannaaw loolu kerk bi.) Ñu xamal na nu ne jëfandikoo yi ñi gëm yi dafa gëna réy ca mujje ga, ba ñu ko méngale ak njàlbéen ga.
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.
Bindal ci malaaka màggalu mbooloom gëmkat yi ci Tiyatir: Lii mooy waxi Doomu Yàlla bi, mi am ay bët yu mel ni safara buy tàkk, te ay tànkam mel ni xànjar wu rafet: Xam naa sa jëf yi, ak sa mbëggeel, ak sa liggéey, ak sa ngëm, ak sa muñ, ak sa jëf yi; te yi mujj gën a bare yi jëkk. Peeñu 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.”
Ñi gëmñu yi feeñal nañu jëf yu baax ci biir “jamono” ji ñu maye woon paapasi bi ngir mu tuub, waaye seen jëf yu mujj ya “gën nañu yi jëkk ya.” Bi “jamono” ji di jeex, Kirist yonnee biddéewub suba bu Yeesal gi, moom mi tàmbalee liggéeyu bañati dékku paapasi bi, bi jàngale woon kàngam gi “def njaaloo, te lekk yëf yi ñu saraxal xërëm yi.”
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.
Ku nott, te sàmm samay sàmm sama jëf yi ba ca mujj, kooku dinaa ko may kàttan ci xeeti réew yi: te dina leen yor ak yet wu weñ; dees na leen damm ay ndab yu tabaxkat ndab yu ban, ba ñu nekk xaaj-xaaj; ni ma ko jotee ci sama Baay. Te dinaa ko may biddëwub suba si. Ku am nopp, na dégg li Xel mi wax jàngale yi. PEEÑU YOHANA 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.
Kirist amoon na “ay mbir yu néew yu mu leen di jiiñ” ci kaw ñi gëmé woon dëgg bi ca njàlbéenu “jàmmu waxtu” wi ñu joxoon nguurug paapas bi ngir mu tuub, ndaxte dañoo bàyyi Yeesabel, “mi woote boppam yonent bu jigéen, muy jàngale tey nax samay jaam ngir ñu def njaaloo te lekk mbind mi ñu saraxal xonq yi.” Waaye ca mujjug “jàmmu waxtu” woowu, ñi gëmé woon dëgg bi duñu mayati nguurug paapas bi mu sax ci ay naxam.
“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.
“Ci ñaar-fukk ak ñeentelu at mi, dafa feeñ ci Àngalteer “biddéewu suba bu Yeesal gi.” John Wycliffe moo doon yëglekat yeesal gi, du ngir Àngalteer rekk, waaye ngir Kirisiteendu gépp. Kooku dafa waxoon jàkkaarloo gu réy ga ci Rom, te ndigël nañu ko mu wax ko, te du noppi mukk. Jàkkaarloo googu moo ubbi xare bi war a mujje ci goreel nit ñi, ak kërgóo yi, ak xeeti réew yi.” 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.
Lekku ndaw yi Yàlla di lekk, mooy njàngale yi walla xibaar bi ñuy jël. Njaaloo mooy bi jàngu bi di jëfandikoo kàttanu réew ngir amalñu saxal njàngaleem yu bokk ci màndarga-yàllaam. Ci “boosu” bi ñu mayoon Jezabel ngir mu tuub, jàngu bi daw dem ca màndiŋ ma ngir am fa aar.
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.
Te jigéen ja daw ca màndiŋ ma, fa Yàlla waajal ko benn berab, ngir ñu yar ko fa di junni ak ñaar téeméeri fan ak juróom-benn-fukk fan…. Te joxees na jigéen ja ñaari xëb yu mbaam-màgg, ngir mu naaw dugg ca màndiŋ ma, dem ca sa bérab, fa ñuy yar ko ab waxtu, ak ay waxtu, ak genn-wàll waxtu, soree ak kanamu jaan ja. Te jaan ja sànni ndox ci gémmiñam ni dex gu rey topp jigéen ja, ngir mu yóbbu ko ndox mi. Waaye suuf si dimbali jigéen ja, te suuf si ubbi gémmiñam, metti ndox mi nacc, mi njiit lu bon la sànni woon ci gémmiñam. Peeñu Yoxaan 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.
Ci jamono fitna bu Jezabel ak Ahab amee, Abdias dafa doon mel ni aar gi màndi woon ci màndiŋ ma ci jamono nguurug baap.
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.
Te Axaab woo Obadiya, mi doonoon kërëmam. (Te Obadiya dafa ragaloon Boroom bi lool; ndaxte ba Yesabel jàllee yàq yonent yi Boroom bi, Obadiya jël na téeméeri yonent, nëbb leen ñaar-fukki ñaar-fukk ci benn pax, te dundal leen ak mburu ak ndox.) 1 Buur yi 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.
Liggéeyu Obadiya bi mu nëbb yi ci xuur ya, juróom-ñaar-fukk ci benn xuur, mooy màndargaal bérab bi nekk ci màndiŋ, bi Yàlla waajaloon ngir yar waa ngi gëm te takku, ñi bañoon lekk jàngale yi njuumte bi, te itam bañoon nangu jokkoo ju sellul bi, bi ñu wonee ci njaaloom ak buur yaa Euroop. Diir bi ñu santaane Eliya mu dem ca jigéenu Sarepta ngir lekk ak ngir aar ci kanam Jezabel ak Ahab, mooy diir bi kerk bi daw ca màndiŋ; te bérab bi Yàlla waajaloon ngir ñoom, liggéeyu Obadiya moo ko doon màndargaal.
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.
Bérabu Éliya ci Sarepta, bi ñuy wax “Zarephath” ci làkk ebrë, tekki na sellal. Bi waxtu wi ñu mayezebel ngir mu tuub jeexee, Éliya dem na ca Obadiah te woo Ahab ngir mu woote mboolem Israayil ci 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.
Bi Obadia doon yoon, gis, Eliya daje ko: mu xam ko, daanu ci suuf ne ko: Ndax yaa di sama sang Eliya? Mu tontu ko ne: Waaw, man la; demal wax sa sang bi ne: Gis, Eliya a ngi fii. 1 Buur ya 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.
Jamono Ilyaas ak jigéen jañj ju Sarepta dafa mel ni ay xeyu fan yu lëndëm yi. Ci nettali bi ci Ilyaas ak jigéen jañj ji, moom dafa doon dajale ñaari bant, ndaxte mu ngi doon waajal ngir dee. Jigéen jañj ci waxu yonent yi, mbooloom gëmkat la; te moom dafa teewaloon mbooloom gëmkat mi nekk ci màndiŋ mi, mi doon jëm ci dee.
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.
Teeralal mbind mi ci mbooloom gëmkat yi nekk Sàrdis bindal ne; Nii la wax ki yor juróom-ñaari Xelum Yàlla yi ak juróom-ñaari biddéew yi; Xam naa sa jëf yi, ne am nga turu kuy dund, waaye yaa ngi dee. Taxawal, te dëgëral li des tey jëm ci dee; ndaxte gisuma sa jëf yi ne mat nañu ci kanam Yàlla. Peeñu 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
Moom dafa “ñaari bant” la, te muy waajal ngir dee, ba Ilaaja dogg ci biiram.
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.
Te kàddu Boroom bi dikkal ko ne ko: “Jógël, demal Sarefat, bi bokk ca Sidon, te dëkk fa; xoolal, santa naa fa jigéenub jëremkat mu yor sa dund.” Noonu mu jóg, dem Sarefat. Bi mu agsee ca bunt dëkk ba, fekk fa jigéenub jëremkat ga di dajale yëf; mu woo ko ne ko: “Maa ngi lay ñaan, indil ma tuuti ndox ci benn ndab, ngir ma naan.” Bi mu ngiy dem ngir indi ko, mu dellu woo ko ne ko: “Maa ngi lay ñaan, indil ma itam tuuti mburu ci sa loxo.” Mu tontu ne: “Naka Boroom bi sa Yàlla dundee, amuma mburu mu mat; lu ma am mooy tuuti sunguf ci benn poot, ak tuuti diwlin ci benn pot; te xoolal, maa ngi dajale ñaari yëf, ngir ma dugg toggal ko man ak sama doom, ba nu lekk ko, ba noppi dee.” 1 Buur ya 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.
Jabaru Sarepta dafa doon “ñaari bant.” Jabaru ji tax nañu mu mel ni ñi takku ci jamonoy Jezabel. Doomam mooy taxawaayu ñi nekkoon ci biir jaar-jaari Thyatira te ñu dee ak digeb ne dees na leen dekkal ci njëkk ndekkite gi.
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.
Te gis naa ay gangune, te ñu toog ci kawam, te jox nañu leen sañ-sañu àtte: te gis naa it ruu yi ñu dagg bopp ngir seedeel Yeesu ak ngir Kàddug Yàlla, ak ñi màggaluwoonul rab wa, mbaa nataalam, te jotulwoon markam ci seen jë, mbaa ci seen loxo; te dund nañu, nguuru ak Almasi biir junniy at. Waaye desitu ñi dee, dundatuñu ba keraak ba junniy at ya mat. Loolu mooy ndekkite gu njëkk ga. Ku barkeel te sell mooy ki am cér ci ndekkite gu njëkk ga: ci ñoom dee gu ñaareel gi amul kàttan; waaye dañuy doon saraxalekati Yàlla ak Almasi, te dañuy nguuru ak moom biir junniy at. Pexe 20:4–6.
The widow also represents the few in Sardis, that were worthy and given white garments.
Jabaram bi itam njaboot ñi néew ca Sardis, ñi yelloo woon te ñu jox leen yére yu weex.
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.
Amoon nga am tur yu nékk ci Sarde, te ñoom daganul seen yére; dinañu dox ak man ci weex, ndaxte yelloo nañu ko. Ku daan, kooku dees na ko sol yére yu weex; te duma far turam ci téereb dund gi, waaye dinaa seedeel turam kanam Baay bi, ak kanam malaakami. Peeñu 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.
Ñi nekk ca ñeenteel kër-yu gëm yi ci Tiyatir, ñi dee ak ngëmu gu wóor te ñu ko tektal ci doom ju góor ju jigéen ji jëkkërëm faatuwoon, ñoom dañu leen jox yére yu weex ci juróomeel sëru gi.
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.
Te bi mu ubbee lëndëm juróomeelu bi, maa gis ci suufu saraxal bi bàkkan yu ñu rey ndax Kàddug Yàlla ak ndax seede si ñu yoroon. Ñu daldi wax ak baat bu kawe, ne: “Boroom bi, yaa sell te dëgg, ba kaña nga dul àtte te fey sunu deret ci kaw ñi dëkk ci suuf si?” Te ñu jox kenn ku nekk mbubb mu weex; te ñu wax leen ne nañu noppaluwaat ab diir bu gàtt, ba keraak seen moroomi jaam ak seen bokk-der yi ñuy rey, ni ñoom itam ñu ko reyoon, matal. Peeñu 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.
Seede yi dee jamono yu lëndëm yi, joxees na leen yére yu weex, te waxees na leen ñu noppalu ci seen bàmmeel, ba keroog beneen mbootaay bu seede yu dee yi ngir Bàppaak bi diir, dees na leen rey, ni ñu leen reyoon. Ñu leen reye woon ak Bàppaak bi ci biir ñetti at ak genn-wàll, te digoon na leen ne, ci mujj, dees na àtte Bàppaak bi; waaye duñu ko àtte ba keroog beneen mbootaay bu seede yu dee yi ngir Bàppaak bi dees na leen rey, ci xëccoo yoonu Dibéer buy ñëw ci lu gaaw. Jigéen White boole na ñaanug seede yi ngir àtte ci Bàppaak bi ak ñaari xaaj ci téereb Peeñu gi.
“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.
«Bi juróome juróom bees baat, Yowaana mi ñuy wax ne mooy ki jàng te biral, gis na ci ay peeñu ne ci suufu sarxaal ba amoon na mbooloo ña ñu rey ndax Kàddug Yàlla ak seede Jesu Kirist. Gannaaw loolu, ñëw nañu yeneen xew-xew yi ñu nettali ci Revelation benn-fukk ak juróom-ñett, bi ñi takku ci ngëm te dëgg lañu, ñu leen woowe ngir ñu génn Babilon. [Revelation 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.
Apokalips bii fanweeri ak juróom benn ba juróom ñatt dafa tegtal ñaari baat yi ci fanweeri ak benn ak fanweeri ak ñent. Ñaareelu baat bi mooy woote bi ngir génne Babilon, te mooy màndarga tàmbali fitnawu yoonu Dibeer, ba ker gi yëngu gu réy gi ci ñetteelu malaaka ma, di woo sàmm yi Yàlla yeneen yi mu aju ci Babilon ngir ñu génne fa. Moom itam, dafay tëj pasaj bi jóge ci juróomeelu màndarga ba ca ubbiñe juróomeelu màndarga ba.
“[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.
“[Peeñu 6:9–11 ni ñu ko waxe]. Fii lañu won Yowaana ay xew-xew yu nekkoonul ci dëgg-dëgg, waaye yu waroon am ci ab jamono ci kanam.”
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
« Peeñu 8:1–4, ni ñu ko waxee. » Manuscript Releases, volume 20, 197.
In Revelation chapter eight, verses one through four, the seventh seal is opened.
Ci tereb Yàlla teggin ñetteel fukk ak juróom-ñaareelu xaaj ba, aaya 1 ba 4, ñaareelu juróom-ñaareelu màndarga bi ubbees na.
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.
Ba mu ubbe biiram juróom-ñaareel bi, nekk na neexal ci asamaan lu tollook genn waxtu bu ndaw. Te gis naa juróom-ñaari malaaka yi taxaw fa kanam Yàlla; te joxees na leen juróom-ñaari trompet. Te beneen malaaka ñëw, taxaw ca sarxalukaay ba, yor ab sàndukaay wurus bu ñuy taal cuuraay; te joxees na ko cuuraay bu bare ngir mu jébbal ko ak ñaan yu way-gëddu yépp ci kaw sarxalukaay bu wurus ba nekk fa kanam gàngune gi. Te saxaaru cuuraay ba, bi ànd ak ñaani way-gëddu yi, yéeg na jëm ci kanam Yàlla, jóge ci loxob malaaka ba. Peeñu Yowaana 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.
Ñaanu seede yi ci jamono yu lëndëm yi, ñi ci juróomeelu màndarga gaareel buy ñaan Yàlla mu yóbbu àtte ci kaw jigéen ju bon ji di def njaaloo ak buur yi ci suuf si, yéeg nañu “teer ci kanam Yàlla,” bi juróombaarleelu màndarga gi ubbeeku. Xel mu Sell mi mengale ubbiñug juróombaarleelu màndarga gi ak baatub ñaareel bu Peeñu yi 18 wax; ndaxte ci baatub ñaareel boobu la Yàlla fàttaliku bàkkaaram yi, te ci kaw loolu mu fey ko ñaari yoon ci àtte. Benn yoon ngir seede yi ci jamono yu lëndëm yi, ak benn yoon ngir tuuru deretu àtteb alxames bi.
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.
Te ma dégg baat bu jógé asamaan, naan: Génnleen ci moom, yéen samay nit, ngir bañ a bokk ci ay bàkkaaram, te ngir bañ a jot ci ay musibam. Ndaxte ay bàkkaaram yegg nañu ba asamaan, te Yàlla fàttaliku na ay tooñam. Feyleen ko ni mu leen feye woon, te yokkalleen ko ñaar yoon ci lu tollook ay jëfam: ci kaasu bi mu feesaloon, feesalleen ko ci ñaar yoon. Peeñu 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.
Ñi bari ci Sardis yuul taxawul seen yére, dañuy tegtal ñi génne ci jaar-jaaru Thyatira bi jeexoon ci 1798. Dañu leen di melal ak jigéen ji amul jëkkër ci Sarepta, ab jigéen ju amul jëkkër jiy dem ca céet gu séy ga ca 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.
«Njëwug Kirist ni sunu Saraxalekat bu Kowe ba ca kër ga gën a gën, ngir sellal kërug màggal ga, ni ko Daniel 8:14 wone; ak njëwug Doomu nit ki ca Kanam Boroom Fan yu Yàgg ya, ni ko Daniel 7:13 tënk; ak njëwug Boroom bi ca këram, ni ko Malasi waxe woon, ñoom ñépp ay melokaanu benn xew-xew lañu; te loolu itam mooy ni ko tegtalee ca njëwug góor-jëkkër gi ci céet ga, ni ko Kirist waxe ci léebug fukki janq ya, ci Macë 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”.
Jabaar ji doon, moo nekkoon di waajal lekkam gu mujj bi bala muy dee, ba Elija sant ko mu topptoo ko. Moom day misaal ñi ñu barewul te takku ci Thyatir, ñiy jàll ba nekk ñu takku ci Sardis itam, ñiy dajale “ñaari bant” ngir “safara”.
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.
“Ñaari bant yi” dañuy tegtal ñaari kër yu Israyil gu mag ga, yu ñu dor ba suufe ci jaamu xët yu dul Yàlla, te gannaaw loolu ci baatub paap, waaye dafa wara nekk ñu dajale leen boole leen nekk “benn bant,” ci jaar-jaaru 1798 ba 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.
Kàddu Boroom bi dikkati ci man, ne: “Yaw it doomu nit ki, jëlal benn bant, bind ci ne: ‘Ngir Yuda ak ñi bokk ak moom, di askani Israel.’ Gannaaw loolu jël beneen bant, bind ci ne: ‘Ngir Yuusufa, bantub Efrayim, ak ngir gépp kër Israel, ñi bokk ak moom.’ Boole leen ci sa loxo, kenn ci keneen, ba ñuy doon benn bant ci sa loxo. Bu doomi sa xeet waxee ak yaw, ne la: ‘Ndax doo nu xamal li yii di tekki?’ waxal leen ne: ‘Nii la Boroom bi Yàlla di wax: Seetal, dinaa jël banti Yuusufa, bi nekk ci loxob Efrayim, ak giiru Israel, ñi bokk ak moom, te dinaa leen boole ak moom, maanaam ak banti Yuda, te dinaa leen def benn bant; te ñu dinañu doon benn ci sama loxo. Bant yi nga bindoon dinañu nekk ci sa loxo ci seen kanam.’” “Waxal leen ne: ‘Nii la Boroom bi Yàlla di wax: Seetal, dinaa jël doomi Israel ci biir xeeti ñi dul Yawut, fa ñu demoon; dinaa leen dajale fu nekk, te indi leen ci seen réew. Dinaa leen def benn xeet ci réew ma, ci tundu Israel yi; te benn buur rekk moo leen di buur, ñoom ñépp. Duñu doonati ñaari xeet, te duñu séddatooti mukk ci ñaari nguuru. Duñu sobatooti seen boppati ak seen xërëm yi, walla ak seen yëf yu ñaaw yi, walla ak benn ci seen moytu Yàlla yi; waaye dinaa leen musal ci seen bépp dëkkuwaay, fa ñu bàkkaar; te dinaa leen sellal. Noonu ñu dinañu doon sama xeet, man it ma doon seen Yàlla. Daawuda, sama jaam, moo leen di buur, te ñoom ñépp dinañu am benn sàmm; dinañu dox itam ci sama àtte yi, te sàmm sama sàrt yi, te di ko jëfe. Dinañu dëkk ci réew mi ma mayoon Yàqooba, sama jaam, fa seen baay ya dëkkoon; dinañu fa dëkk, ñoom ak seen doom yi, ak seen sët yi ba fàww; te Daawuda, sama jaam, moo leen di kilifa ba fàww. Te itam dinaa fas ak ñoom kóllëreg jàmm; mooy doon ak ñoom kóllëre gu dul jeex. Dinaa leen sampu, yokk leen, te tabax sama kër gu sell ci seen biir ba fàww. Sama kër-dëkkuwaay dinaa nekk itam ak ñoom; waaw, man maa di seen Yàlla, te ñoom ñoo di sama xeet. Te xeeti ñi dul Yawut dinañu xam ne man Boroom bi maa di sellal Israel, bu sama kër gu sell nekkee ci seen biir ba fàww.’” Esekiyel 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.
Bi Iliyas bàyyi Sarepta ngir woo Acab ak Israyil mépp ci tundu Karmel, mbooloom gëm-gëm gu jigéen ji dëkkandoowul te daw ba ca màndiŋ ma, dañuy dajale ñaari yéet ngir safara si setal jigeen ji jiitu céet ga dina am 22 Októobar 1844. Dajale ñaari yéet yi mooy dajale yëngu-yëngu Millerite bi, bi mat ci mujj waxtu juróom-benn fukk ak juróom ñent at yi ñu wone ci Esayi juróom-ñaareel. Réew ma bëj-gànnaar dafa sonn yàlla-bu-Móosé bi tambalee 723 BC ba 1798, te réew ma bëj-saalum dafa sonn benn yàlla-bu-Móosé boobu tambalee 677 BC ba 1844. Ci 1844, sët gu xelal gu ñaari xeet yu dëgg yi, ñu dajale leen ñépp nekk benn yéet, walla benn xeet.
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
Bu amul dara, Esekiyel dayal na ñaari bant yi nekk ñaari xeet, te mujj nekk benn xeet.
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.
Ndax njiitu Siriyaa mooy Damaas, te njiitu Damaas mooy Resin; te ci biir juróom-benn fukki at ak juróom, Efrayim dinañu ko damm ba duwaat xeet. Te njiitu Efrayim mooy Samariyaa, te njiitu Samariyaa mooy doom Remaliya. Su ngeen gëmul, fég du ngeen sax. Esayi 7:8, 9.
If we will not believe the prophecy of sixty-five years, we will not be established.
Bu nu gëmmee wax ci yoonent gu juróom-benn fukk ak juróom-ñett at, duñu taxaw bu dëgër.
We will continue to present Elijah’s symbolism in the next article.
Dina wéyaatal waxtaan ci njàngale téere bii diis ci artik bu ci topp.