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# Elijah - Number Twelve

Eliya - Umubare wa Cumi na Kabiri

Every valley shall be exalted

Buri kibaya cyose kizashyirwa hejuru

Author

Jeff Pippenger

Published

October 17, 2023

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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.

Turacyakomeza kuvuga kuri Eliya nk’ikimenyetso cy’ubuhanuzi. Eliya yatangarije Ahabu ko hatazagwa imvura, keretse ku ijambo rye, mu gihe cy’imyaka itatu.

> 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.

> Nuko Eliya w’Umutishibi, wo mu baturage b’i Gileyadi, abwira Ahabu ati: “Nk’uko Uwiteka Imana ya Isirayeli, mpagaze imbere yayo, ariho, muri iyi myaka ntihazabaho ikime cyangwa imvura, keretse nk’uko ijambo ryanjye ritegetse.” 1 Abami 17:1.

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

Kristo atumenyesha mu gitabo cya Luka ko iyo myaka itatu mu by’ukuri yari imyaka itatu n’igice.

> 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.

> Nuko aravuga ati: Ni ukuri ndababwira yuko nta muhanuzi wemerwa mu gihugu cy’iwabo. Ariko ndababwira by’ukuri yuko muri Isirayeli hariho abapfakazi benshi mu minsi ya Eliya, igihe ijuru ryakingwaga imyaka itatu n’amezi atandatu, maze inzara ikomeye ikaba mu gihugu cyose; ariko Eliya ntiyatumwe kuri n’umwe muri bo, keretse i Sarepta, umudugudu w’i Sidoni, ku mugore wari umupfakazi. Luka 4:24–26.

The three and a half years took place in the time of Ahab and Jezebel, thus identifying the three and a half prophetic years from 538 until 1798, when the papacy, represented as Jezebel in the church of Thyatira, ruled during the Dark Ages.

Imyaka itatu n’igice yabayeho mu gihe cya Ahabu na Yezebeli, bityo igaragaza imyaka itatu n’igice y’ubuhanuzi kuva mu wa 538 kugeza mu wa 1798, igihe ubupapa, bwagereranyijwe na Yezebeli mu itorero ry’i Tiyatira, bwategekaga mu gihe cy’Umwijima.

> 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.

> Ariko mfite bike nkugaya, kuko wemera uwo mugore Yezebeli, wiyita umuhanuzikazi, kwigisha no kuyobya abagaragu banjye kugira ngo basambane kandi barye ibyaterekerejwe ibigirwamana. Kandi namuhaye igihe cyo kwihana ubusambanyi bwe, ariko ntiyihana. Dore, nzamurambika ku buriri, kandi n’abasambana na we nzabashyira mu mubabaro mwinshi, keretse bihannye ibikorwa byabo. Kandi abana be nzabicisha urupfu; kandi amatorero yose azamenya yuko ari jye ushakashaka impyiko n’imitima; kandi nzaha umuntu wese wo muri mwe ibikwiriye imirimo ye. Ibyahishuwe 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.

“Igihe cyo kwihana” cya Yezebeli cyari imyaka itatu n’igice mu minsi ya Eliya, kandi n’indi myaka itatu n’igice y’ubuhanuzi kuva mu 538 kugeza mu 1798 mu bihe by’umwijima by’itotezwa rya gipapa. Igihano cya Yezebeli n’abami b’u Burayi basambanaga na we, cyari ukujugunywa ku buriri bw’amakuba no gupfa kw’abana be. Mu Bihe by’Umwijima habayemo n’imitima y’indahemuka yari yarajugunywe na yo ku buriri bw’amakuba, ariko yo yagombaga kubaho. Igihe bajugunywaga kuri ubwo buriri bw’amakuba, ingaruka yabaga ari ubuzima ku b’indahemuka cyangwa urupfu ku batari indahemuka, hashingiwe ku “mirimo” yabo. Uburiri bw’amakuba bw’ab’indahemuka bwabyaye kwihangana n’ubuzima. Uburiri bwabo bw’amakuba bwagombaga kurangira hafi y’imperuka y’iyo myaka itatu n’igice, mbere gato y’uko Eliya ava i Sareputa kujya gutegeka Ahabu guhamagarira Isirayeli yose ku Musozi wa Karumeli.

> “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.

> “Iyicarubo ry’itorero ntiryakomereje mu gihe cyose cy’imyaka 1260. Imana, mu mbabazi zayo ku bwoko bwayo, yagabanyije igihe cy’ikigeragezo cyabo gikaze nk’umuriro. Mu guhanura ‘umubabaro ukomeye’ wagombaga kugera ku itorero, Umukiza yaravuze ati: ‘Iyo iyo minsi itagabanywa, nta muntu n’umwe wari kuzarokoka; ariko ku bw’abatoranyijwe, iyo minsi izagabanywa.’ Matayo 24:22. Kubera ingaruka z’Ubuvugururamateka, iyicarubozo ryagejejwe ku iherezo mbere ya 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.

Urubanza rw’“igitanda cy’umubabaro” ku buyapapa rwari “kwica abana barwo urupfu,” ariko urubanza rw’“igitanda cy’umubabaro” rwari rurimo isezerano ry’ubugingo ku bantu imirimo yabo yagaragazaga ubudahemuka bwabo, nk’uko byashushanyijwe n’urupfu rw’umwana w’umupfakazi w’i 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.

> Nyuma y’ibyo bintu, umwana w’uwo mugore nyir’urugo ararwara; indwara ye irakomera cyane, kugeza ubwo ntiyasigaranye umwuka. Maze abwira Eliya ati: Ni iki mfitanye nawe, wa muntu w’Imana we? Waje kunsanga kugira ngo unyibutse icyaha cyanjye, kandi wice umwana wanjye? Aramubwira ati: Mpa umwana wawe. Aramumukura mu gituza, amuzamura mu cyumba cyo hejuru aho yabaga, amuryamisha ku buriri bwe. Nuko atakira Uwiteka, aravuga ati: Uwiteka Mana yanjye, mbese no kuri uyu mupfakazi nicumbikiyeho wamuzaniye ibyago, wica umwana we? Nuko yikubita ku mwana incuro eshatu, atakira Uwiteka, aravuga ati: Uwiteka Mana yanjye, ndakwinginze, ubugingo bw’uyu mwana bumugarukemo. Uwiteka yumva ijwi rya Eliya; maze ubugingo bw’umwana bumugarukamo, arazuka. Eliya afata uwo mwana, amumanura amukuye mu cyumba cyo hejuru amujyana mu nzu, amushyikiriza nyina; Eliya aravuga ati: Dore, umwana wawe ariho. Uwo mugore abwira Eliya ati: Ubu ni bwo menye ko uri umuntu w’Imana koko, kandi ko ijambo ry’Uwiteka riri mu kanwa kawe ari ukuri. 1 Abami 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.

Uwo mupfakazi yamenye ko Eliya yari “umuntu w’Imana,” kuko “ijambo ry’Uwiteka” ryagaruye umwana we mu buzima, ryari ijambo ry’“ukuri.” Uwo murongo w’ibyiciro bitatu wa Eliya ubwo yiramburaga ku muhungu w’uwo mupfakazi, uwo mupfakazi yawusobanukiwe nk’“ijambo” riri mu kanwa ka Eliya ari “ukuri.” Ijambo ry’Igiheburayo ‘emeth,’ rihindurwa muri uwo murongo ngo “ukuri,” kandi rihagarariye imbaraga yo kurema ya Alufa na Omega. Ni ijambo ry’Igiheburayo rigizwe n’inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma y’inyuguti z’Igiheburayo, kandi rihagarariye Ubutware bushobora kugarura abapfuye mu buzima.

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.”

Abizerwa, kimwe n’abatizerwa bo mu “gihe” cy’igeragezwa cyagereranyijwe n’imyaka itatu n’igice, baherewe urubanza rw’“igitanda cy’umubabaro ukomeye.” Urupfu rwabaye iherezo ry’abana b’itsinda ryakurikiye maraya wakoze ubusambanyi kandi akigisha inyigisho z’ubupagani. Ubugingo bwahawe irindi tsinda ryakurikiye amabwiriza ya Eliya, kandi rikizera Ijambo ry’“ukuri.”

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.

Umupfakazi yari yakurikije itegeko rya Eliya ryo kumuzanira amazi no kumuha umugati, kandi ukumvira kwe ijambo ry’umuhanuzi gushushanya abizerwa bo mu Bihe by’Umwijima bya Tiyatira. (Birakwiriye kuzirikanwa ko igihe Eliya ategetse umupfakazi kubanza kumugaburira, hanyuma akabona kugaburira umuhungu we na we ubwe, igishushanywa ari uko Eliya ari we ubanza guhabwa ibyokurya ngo abirye. Ni we ubanza kwakira ubutumwa, hanyuma Itorero rikabukurikira.) Tubwirwa ko imirimo y’abizerwa yari irutaga ku iherezo kurusha uko yari imeze mu ntangiriro.

> 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.

> Kandi umumarayika w’itorero ryo mu Tiyatira wandike uti: Ibi ni byo Umwana w’Imana avuga, ufite amaso ameze nk’igishyitsi cy’umuriro, kandi ibirenge bye bikaba bimeze nk’umuringa usennye neza; Nzi imirimo yawe, n’urukundo, n’umurimo, no kwizera, no kwihangana kwawe, n’imirimo yawe; kandi ko iya nyuma iruta iya mbere. Ibyahishuwe 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.”

Abizerwa bagaragaje “imirimo” myiza muri cya “gihe” ubupapa bwari bwarahawe ngo bwihane, ariko imirimo yabo yo ku iherezo yari “myinshi kurusha iya mbere.” Ubwo cya “gihe” cyendaga kurangira, Kristo yohereje inyenyeri yo mu gitondo y’ubugorozi, itangira umurimo wo kutongera kwihanganira ubupapa, bwigishije itorero “gusambana, no kurya ibyaterekerejwe ibigirwamana.”

> 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.

> Kandi unesha, agakomeza imirimo yanjye kugeza ku iherezo, nzamuha ubutware ku mahanga; kandi azayatwara inkoni y’icyuma; azamenagurwamenagurwa nk’ibibindi by’umubumbyi, nk’uko nanjye nabihawe na Data. Kandi nzamuha inyenyeri yo mu ruturuturu. Ufite ugutwi niyumve icyo Mwuka abwira amatorero. Ibyahishuwe 2:26–29.

Christ had “a few things against” the faithful at the beginning of the “space” given the papacy to repent, for they had allowed Jezebel “which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.” But at the end of the “space” the faithful would cease to suffer the papacy to continue her seductions.

Kristo yari afite “ibintu bike abagiraho” ku bakiranutsi mu ntangiriro y’“igihe” ubupapa bwahawe ngo bwihane, kuko bari baremeye Yezebeli, “uwiyita umuhanuzikazi, kwigisha no kuyobya abagaragu banjye kugira ngo basambane no kurya ibyaterekerejwe ibigirwamana.” Ariko ku iherezo ry’icyo “gihe” abakiranutsi bari kuzareka gukomeza kwemera ko ubupapa bukomeza ibishuko byabwo.

> “In the fourteenth century arose in England the ‘morning star of the Reformation.’ John Wycliffe was the herald of reform, not for England alone, but for all Christendom. The great protest against Rome which it was permitted him to utter was never to be silenced. That protest opened the struggle which was to result in the emancipation of individuals, of churches, and of nations.” The Great Controversy, 80.

> “Mu kinyejana cya cumi na kane, mu Bwongereza hahagurutse ‘inyenyeri yo mu ruturuturu y’Ubugorozi.’ John Wycliffe yari integuza y’ubugorozi, atari iy’u Bwongereza bwonyine, ahubwo iy’Abakristo bose. Ukwigaragambya gukomeye kwamaganye Roma yemerewe kuvuga ntikwari kuzongera gucecekeshwa na rimwe. Uko kwigaragambya kwatangije urugamba rwagombaga kuvamo ukubohorwa kw’abantu ku giti cyabo, kw’amatorero, n’ukw’amahanga.” 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.

Ibyokurya abagaragu b’Imana barya ni inyigisho cyangwa ubutumwa bahabwa. Ubusambanyi ni uko itorero rikoresha ububasha bwa leta kugira ngo rishyire mu bikorwa ishyirwa mu ngiro ry’inyigisho zaryo z’ubusenga bw’ibigirwamana. Muri cya “gihe” Yezebeli yahawe ngo yihane, itorero ryahungiye mu butayu kugira ngo ririndwe.

> 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.

> Nuko wa mugore ahungira mu butayu, ahantu yateguriwe n’Imana, kugira ngo bamugaburireyo iminsi igihumbi na magana abiri na mirongo itandatu…. Maze umugore ahabwa amababa abiri y’ikizu kinini, kugira ngo aguruke ajye mu butayu, aho ari ahantu he, aho agaburirirwa igihe kimwe n’ibihe bibiri n’igice cy’igihe, kure y’inzoka. Inzoka iruka amazi ava mu kanwa kayo, ari nk’umwuzure, iyamukurikije inyuma, kugira ngo uwo mwuzure umutembane. Ariko isi itabara umugore, isi ibumbura akanwa kayo, imira uwo mwuzure wa wa kiyoka warutswe mu kanwa kacyo. Ibyahishuwe 12:6, 14–16.

During the time of persecution of Jezebel and Ahab, Obadiah represented the protection that was provided by the wilderness in the time of the papal rule.

Mu gihe cy’itotezwa rya Yezebeli na Ahabu, Obadiya yashushanyaga uburinzi bwatangiwe mu butayu mu gihe cy’ubutegetsi bwa papa.

> And Ahab called Obadiah, which was the governor of his house. (Now Obadiah feared the Lord greatly: For it was so, when Jezebel cut off the prophets of the Lord, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) 1 Kings 18:3, 4.

> Ahabu ahamagara Obadiya, wari umutware w’inzu ye. (Nuko Obadiya yatinyaga Uwiteka cyane; kuko igihe Yezebeli yarimburaga abahanuzi b’Uwiteka, Obadiya yafashe abahanuzi ijana, abahisha mu buvumo, mirongo itanu muri buri buvumo, kandi abatungisha umutsima n’amazi.) 1 Abami 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.

Igikorwa Obadiya yakoze cyo guhisha abahanuzi mu buvumo, abarobanije mu matsinda y’abantu mirongo itanu, ni ikimenyetso cy’ahantu ho mu butayu Imana yari yarateguye kugira ngo ihagaburire abanyamurava, banze kurya inyigisho z’ubupapa kandi banze no kwemera isano yanduye igereranywa n’ubusambanyi bwabwo n’abami b’u Burayi. Igihe Eliya yari yarayobowe kujya kwa wa mupfakazi w’i Sarepta kugira ngo ahabonere ibyokurya no kurindwa Yezebeli na Ahabu, ni cyo gihe itorero ryahungiye mu butayu, kandi ahantu Imana yari yarariteguriye hagereranyijwe n’igikorwa cya Obadiya.

Elijah’s place of hiding in Sarepta, called “Zarephath” in the Hebrew, means purification. When the space given Jezebel to repent ended, Elijah went to Obadiah and summoned Ahab to call all Israel to Carmel.

Aho Eliya yihishemo i Sarepta, hitwa “Zarephath” mu giheburayo, bisobanura kwezwa. Igihe umwanya Yezebeli yari yarahawe wo kwihana warangiraga, Eliya yagiye kwa Obadiya maze ahamagaza Ahabu kugira ngo ahamagarire Abisirayeli bose ku musozi wa Karumeli.

> 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.

> Nuko Obadiya akiri mu nzira, dore Eliya aramusanganira; aramumenya, yikubita hasi yubamye, aravuga ati: “Mbese ni wowe databuja Eliya?” Aramusubiza ati: “Ni jye; genda, ubwire databuja uti: Dore, Eliya ari hano.” 1 Abami 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.

Igihe Eliya yamaze ari kumwe n’umupfakazi w’i Sarepta kigereranya Ibihe by’Umwijima. Mu nkuru ya Eliya n’uwo mupfakazi, yakusanyaga inkwi ebyiri, kuko yari hafi gupfa. Umupfakazi, mu buhanuzi, ni itorero, kandi uwo mupfakazi yagereranyaga itorero ryo mu butayu ryari hafi gupfa.

> 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.

> Kandi umarayika w’itorero ry’i Sarudi wandike uti: Ibi ni byo avuga ufite imyuka irindwi y’Imana n’inyenyeri ndwi: Nzi imirimo yawe, yuko ufite izina ry’uko uriho, nyamara ukaba warapfuye. Ba maso, ukomeze ibisigaye, byenda gupfa; kuko imirimo yawe sinayisanze itunganye imbere y’Imana. Ibyahishuwe 3:1, 2.

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

Yari “ariho atoragura inkwi ebyiri”, kandi yariho yitegura urupfu rwiwe igihe Eliya yamuciramwo.

> 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.

> Nuko ijambo ry’Uwiteka rimugeraho, riravuga riti: Haguruka, ujye i Zarefati ho muri Sidoni, uhature; dore nategetse umugore w’umupfakazi wo muri iyo yerwe kugutunga. Nuko arahaguruka ajya i Zarefati. Ageze ku irembo ry’umurwa, dore umugore w’umupfakazi yari ahari atoragura inkwi; aramuhamagara ati: Ndakwinginze, nzanira utuzi duke mu kibindi, nywe. Akijya kubuzana, yongera kumuhamagara ati: Ndakwinginze, nzanira n’agace k’umutsima mu kiganza cyawe. Aramusubiza ati: Nk’uko Uwiteka Imana yawe ariho, nta mutsima mfite, keretse agafu k’ifu mu kibindi n’utuvuta duke mu gacupa; kandi dore ndatoragura inkwi ebyiri, kugira ngo ninjire mbitekereze jye n’umuhungu wanjye, tubirye hanyuma dupfe. 1 Abami 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.

Umupfakazi w’i Sarepta yari ari guteranya “inkwi ebyiri.” Uwo mupfakazi ashushanya abizerwa bo mu gihe cya Yezebeli. Umuhungu we ashushanya abariho mu mateka ya Tiyatira bapfuye bafite isezerano ryo kuzazurwa mu muzuko wa mbere.

> 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.

> Nuko mbona intebe z’ubwami, kandi bazicaraho, bahabwa guca imanza; mbona n’ubugingo bw’abaciwe imitwe bahōrwa guhamya Yesu no ku bw’Ijambo ry’Imana, n’abatararamije ya nyamaswa cyangwa igishushanyo cyayo, kandi batarakiriye ikimenyetso cyayo ku gahanga kabo cyangwa ku maboko yabo; nuko bazuka babana na Kristo mu bwami imyaka igihumbi. Ariko abasigaye mu bapfuye ntibazutse kugeza aho iyo myaka igihumbi irangiriye. Uko ni ko kuzuka kwa mbere. Hahirwa kandi hera ufite umugabane mu kuzuka kwa mbere: abo urupfu rwa kabiri ntirubafiteho ubushobozi, ahubwo bazaba abatambyi b’Imana na Kristo, kandi bazimana na we iyo myaka igihumbi. Ibyahishuwe 20:4–6.

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

Umupfakazi na we agereranya bake bo muri Sarudi, bari bakwiriye kandi bahawe imyambaro yera.

> 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.

> Ariko no muri Sarudi hari bake batanduje imyambaro yabo; kandi bazagendana nanjye bambaye umweru, kuko babikwiye. Unesha ni we uzambikwa imyambaro y’umweru; kandi sinzahanagura na hato izina rye mu gitabo cy’ubugingo, ahubwo nzatura izina rye imbere ya Data n’imbere y’abamarayika be. Ibyahishuwe 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.

Ab’itorero rya kane ry’i Tiyatira, bapfuye ari abizerwa, bagereranywa n’umuhungu w’umupfakazi, bahawe imyambaro yera mu kimenyetso cya gatanu.

> 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.

> Nuko amaze gufungura ikimenyetso cya gatanu, mbona munsi y’igicaniro ubugingo bw’abishwe bazize ijambo ry’Imana n’ubuhamya bari bafite. Barangurura ijwi rirenga bati: “Mwami wera kandi w’ukuri, uzageza ryari kudaca urubanza no guhorera amaraso yacu ku batuye isi?” Hanyuma buri wese ahabwa umwambaro wera; babwirwa ko bakwiye kuruhuka akanya gato, kugeza aho bagenzi babo b’abagaragu n’abavandimwe babo, bazicwa nk’uko na bo bishwe, bazuzurizwa. Ibyahishuwe 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.

Abahowe bo mu Bihe by’Umwijima bahawe imyambaro yera, kandi babwirwa kuruhukira mu mva zabo, kugeza ubwo irindi tsinda ry’abahowe ukwizera bazicwa n’ubupapa ryagombaga kwicwa nk’uko na bo bari barishwe. Bari barishwe n’ubupapa mu gihe cy’imyaka itatu n’igice, kandi basezeranijwe ko ubupapa amaherezo buzarengerwa urubanza, ariko atari mbere y’uko irindi tsinda rya kabiri ry’abahowe ukwizera bazicwa n’ubupapa ryicwa, mu gihe cy’akaga k’amategeko y’Umunsi w’Icyumweru kari hafi kuza. Mushiki wacu White ahuza ugusaba kw’abo bahowe ukwizera ko urubanza rwacirwa ubupapa n’imirongo ibiri yo mu gitabo cy’Ibyahishuwe.

> “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.

> “Igihe ikimenyetso cya gatanu cyafungurwaga, Yohana Umuhishuzi, mu iyerekwa, yabonye munsi y’igicaniro iteraniro ry’abishwe bazira Ijambo ry’Imana n’ubuhamya bwa Yesu Kristo. Nyuma y’ibyo hakurikiyeho ibyabaye bisobanuwe mu gice cya cumi n’umunani cy’Ibyahishuwe, aho abizerwa kandi b’ukuri bahamagarirwa gusohoka muri Babuloni. [Ibyahishuwe 18:1–5, byavuzwe uko biri.]” 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.

Ibyahishuwe igice cya cumi n’umunani, umurongo wa mbere kugeza ku wa gatanu, hagereranya amajwi abiri yo mu murongo wa mbere no mu murongo wa kane. Ijwi rya kabiri ni umuhamagaro wo gusohoka i Babuloni, kandi riranga itangira ry’itotezwa ry’itegeko ryo ku cyumweru, igihe umutwe ukomeye w’umumarayika wa gatatu uhamagarira izindi ntama z’Imana gusohoka i Babuloni. Nanone ashyira umurongo wo mu kashe ya gatanu ku itangiriro ry’akashe ka karindwi.

> “[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.

> “[Ibyahishuwe 6:9–11 havuzwe]. Aha Yohana yeretswe amashusho y’ibyabaye bitari iby’ukuri, ahubwo ari ibyagombaga kuzabaho mu gihe kizaza.”

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

> “Ibyahishuwe 8:1–4 haravuzwe.” Manuscript Releases, volume 20, 197.

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

Mu Byahishuwe igice cya munani, umurongo wa mbere kugeza ku wa kane, ikimenyetso cya karindwi kirafungurwa.

> 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.

> Nuko amennye ikimenyetso cya karindwi, mu ijuru habaho ituze nk’iry’igihe kingana n’igice cy’isaha. Nuko mbona abamarayika barindwi bahagaze imbere y’Imana; bahabwa impanda ndwi. Maze undi mumarayika araza ahagarara ku gicaniro, afite icyotero cya zahabu; ahabwa imibavu myinshi, kugira ngo ayitambirane n’amasengesho y’abera bose ku gicaniro cya zahabu cyari imbere y’intebe y’ubwami. Umwotsi w’imibavu wazamukanye n’amasengesho y’abera uva mu kuboko kwa wa mumarayika, uzamuka ujya imbere y’Imana. Ibyahishuwe 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.

Amasengesho y’abahowe ukwizera bo mu Bihe by’Umwijima, bo mu kimenyetso cya gatanu basaba ko Imana izana urubanza kuri maraya usambana n’abami bo mu isi, azamuka “agera imbere y’Imana,” igihe ikimenyetso cya karindwi gifunguwe. Uguhumekerwa guhuzanya ifungurwa ry’ikimenyetso cya karindwi n’ijwi rya kabiri ryo mu Byahishuwe 18, kuko ari kuri iryo jwi rya kabiri Imana yibuka gukiranirwa kwayo, hanyuma ikikuba kabiri urubanza rwayo. Rimwe ku bw’abahowe ukwizera bo mu Bihe by’Umwijima, n’irindi ku bw’ubwicanyi bw’amaraso bwo mu kibazo cy’itegeko ryo ku Cyumweru.

> 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.

> Nuko numva irindi jwi riturutse mu ijuru, rivuga riti: Nimusohoke muri we, mwa bwoko bwanjye mwe, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutagerwaho n’ibyago bye. Kuko ibyaha bye byageze ku ijuru, kandi Imana yibutse gukiranirwa kwe. Mumugorore nk’uko na we yabagororeye, kandi mumwiture incuro ebyiri hakurikijwe imirimo ye: mu gikombe yujuje, namwe mukimwuzurizemo incuro ebyiri. Ibyahishuwe 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.

Bake bo muri Sarudi batari baranduje imyambaro yabo, bagereranya abavuye mu mateka ya Tiyatira yarangiriye mu 1798. Bagereranywa n’umupfakazi w’i Sareputa, umupfakazi wari ugiye mu bukwe mu 1844.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Ukuza kwa Kristo nk’Umutambyi Mukuru wacu akinjira Ahera Cyane, kugira ngo ahezure ubuturo bwera, nk’uko bigaragazwa muri Daniyeli 8:14; ukuza k’Umwana w’umuntu ajya ku Mbonakera ya Kera, nk’uko byerekanwa muri Daniyeli 7:13; n’ukuza k’Umwami mu rusengero rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’ikorwa rimwe; kandi ibi na byo bishushanywa no kuza k’umukwe aza mu bukwe, nk’uko Kristo yabivuze mu mugani w’abakobwa cumi bo muri Matayo 25.” Intambara Ikomeye, 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”.

Umupfakazi yari ari gutegura ifunguro rye rya nyuma mbere y’urupfu rwe, ubwo Eliya yamutegekaga kumuzimanira. Agereranya bake bizerwa bo muri Tiyatira, bari barimo kwimukira mu bake bizerwa bo muri Sarudi bari bari gukoranya “inkoni ebyiri” kugira ngo bacane “umuriro”.

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.

“Inkoni ebyiri” zigereranya inzu zombi za Isirayeli ya kera, zarandagajwe n’ubupagani hanyuma n’ubupapa, ariko zari zitegetswe guteranirizwa hamwe no guhurizwa mu “nkoni imwe,” mu mateka yo kuva mu 1798 kugeza mu 1844.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children forever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Ijambo ry’Uwiteka ryongeye kunzaho, rirambwira riti: “Kandi wa mwana w’umuntu we, ijyanire inkoni imwe, uyandikeho uti: Iy’u Buyuda n’iy’abana ba Isirayeli bagenzi babo. Hanyuma ufate indi nkoni, uyandikeho uti: Iyosefu, inkoni ya Efurayimu, n’iy’inzu yose ya Isirayeli bagenzi bayo. Maze uzifatanye, imwe uyihuze n’indi, bibe inkoni imwe; kandi zizahinduka imwe mu kuboko kwawe. Nuko abana b’ubwoko bwawe nibakubaza bati: Mbese ntuzatwereka icyo ibi bisobanura? Uzababwire uti: Uko ni ko Uwiteka Imana avuga ati: Dore, ngiye gufata inkoni ya Yosefu iri mu kuboko kwa Efurayimu, n’imiryango ya Isirayeli bagenzi bayo, maze nzayifatanya na yo, ari yo nkoni ya Yuda, mbigire inkoni imwe; kandi zizaba imwe mu kuboko kwanjye. Kandi inkoni wandikaho zizaba mu kuboko kwawe imbere y’amaso yabo. “Kandi uzababwire uti: Uko ni ko Uwiteka Imana avuga ati: Dore, ngiye kuvana abana ba Isirayeli mu mahanga bajyanywemo, mbakoranyirize impande zose, mbazane mu gihugu cyabo bwite. Kandi nzabagira ishyanga rimwe mu gihugu, ku misozi ya Isirayeli; kandi umwami umwe azababera umwami bose; kandi ntibazaba bagikomeje kuba amahanga abiri, kandi ntibazongera kugabanywamo ubwami bubiri ukundi kwose. Kandi ntibazongera kwiyanduza ibigirwamana byabo, cyangwa ibizira byabo, cyangwa ibicumuro byabo ibyo ari byo byose; ahubwo nzabakiza mbakure ahantu hose babagamo bacumuriyemo, kandi nzabeza: bityo bazaba ubwoko bwanjye, nanjye mbe Imana yabo. “Kandi Dawidi umugaragu wanjye azababera umwami; kandi bose bazagira umushumba umwe: bazagendera no mu mateka yanjye, kandi bazitondera amategeko yanjye, bayakurikize. Kandi bazatura mu gihugu nahaye Yakobo umugaragu wanjye, aho ba sogokuruza banyu batuye; kandi bazakibamo, bo n’abana babo, n’abana b’abana babo, iteka ryose: kandi Dawidi umugaragu wanjye azababera umutware iteka ryose. “Byongeye kandi nzasezerana na bo isezerano ry’amahoro; rizababera isezerano rihoraho: kandi nzabashimangira, mbagwize, kandi ahera hanjye nzahahagarika hagati muri bo iteka ryose. Kandi ubuturo bwanjye buzaba hamwe na bo: koko, nzaba Imana yabo, na bo bazaba ubwoko bwanjye. Kandi amahanga azamenya yuko ari jye Uwiteka weza Isirayeli, igihe ahera hanjye hazaba hagati muri bo iteka ryose.” Ezekiyeli 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.

Igihe Eliya yavaga i Sarepta ajya guhamagara Ahabu n’Abisirayeli bose ku Musozi wa Karumeli, itorero ry’umupfakazi ryari ryarahungiye mu butayu ryakoranyaga inkwi ebyiri zo gucana umuriro weza umupfakazi mbere y’ubukwe bwo ku wa 22 Ukwakira 1844. Gukoranya izo nkwi ebyiri ni ugukoranywa k’umuryango wa Millerite gusohorezwa mu gihe cya nyuma cy’imyaka mirongo itandatu n’itanu kigaragajwe muri Yesaya irindwi. Ubwami bwo mu majyaruguru bwahuye n’umuvumo wa Mose kuva mu mwaka wa 723 mbere ya Kristo kugeza mu wa 1798, kandi ubwami bwo mu majyepfo bwahuye n’uwo muvumo nyine kuva mu wa 677 mbere ya Kristo kugeza mu wa 1844. Mu wa 1844, urubyaro rwo mu buryo bw’umwuka rw’ayo mahanga abiri y’ukuri rwakoranyijwe hamwe nk’inkwi imwe, cyangwa nk’ishyanga rimwe.

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

Niba nta kindi, Ezekiyeli asobanura izo nkoni ebyiri ko ari amahanga abiri, ahinduka ihanga rimwe.

> 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.

> Kuko umutwe wa Siriya ari i Damasiko, kandi umutwe wa Damasiko ari Rezini; kandi mu myaka mirongo itandatu n’itanu Efurayimu izavunagurika, kugira ngo itazongera kuba ubwoko. Kandi umutwe wa Efurayimu ni Samariya, kandi umutwe wa Samariya ni umuhungu wa Remaliya. Nimudashaka kwizera, ni ukuri ntimuzashikama. Yesaya 7:8, 9.

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

Nitutemera ubuhanuzi bw’imyaka mirongo itandatu n’itanu, ntituzashikama.

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

Tuzakomeza kugaragaza ikigereranyo cya Eliya mu ngingo ikurikira.

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