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# Elijah - Number Twelve

Élíjà—Nọ́mbà Méjìlá

Every valley shall be exalted

Gbogbo àfonífojì ni a ó gbé ga

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.

A ṣì ń sọ̀rọ̀ nípa Elijah gẹ́gẹ́ bí àmì àsọtẹ́lẹ̀. Elijah kéde fún Ahab pé òjò kì yóò rọ̀, bí kò ṣe nípa ọ̀rọ̀ rẹ̀, fún ọdún mẹ́ta.

> 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.

> Èlájà ọmọ Tíṣíbì, ẹni tí ó wà lára àwọn olùgbé Gílíádì, sì wí fún Áhábù pé, Bí Olúwa Ọlọ́run Ísírẹ́lì ti ń bẹ láàyè, níwájú ẹni tí mo dúró, ìrì kì yóò sí, bẹ́ẹ̀ ni òjò kì yóò rọ ní àwọn ọdún wọ̀nyí, bí kò ṣe gẹ́gẹ́ bí ọ̀rọ̀ mi. 1 Kings 17:1.

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

Kristi sọ fún wa nínú ìwé Luku pé ọdún mẹ́ta náà jẹ́ ọdún mẹ́ta àtààbọ̀ ní ti gidi.

> 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.

> Ó sì wí pé, Lóòótọ́ ni mo wí fún yín, kò sí wòlíì tí a ń gbà ní ilẹ̀ ìbílẹ̀ rẹ̀. Ṣùgbọ́n mo sọ òtítọ́ fún yín, ọ̀pọ̀ opó ni ó wà ní Israẹli ní ọjọ́ Eliya, nígbà tí a ti ilẹ̀kùn ọ̀run pa fún ọdún mẹ́ta àti oṣù mẹ́fà, nígbà tí ìyàn ńlá wà ní gbogbo ilẹ̀ náà; Ṣùgbọ́n a kò rán Eliya sí ọ̀dọ̀ ẹnikẹ́ni nínú wọn, bí kò ṣe sí Sarepta, ìlú kan ní Sidoni, sí ọ̀dọ̀ obìnrin kan tí í ṣe opó. Luku 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.

Ọdún mẹ́ta àtààbọ̀ náà ṣẹlẹ̀ ní àkókò Ahabu àti Jésíbẹ́lì, nípa bẹ́ẹ̀ ń ṣe ìdánimọ̀ ọdún àsọtẹ́lẹ̀ mẹ́ta àtààbọ̀ láti 538 títí di 1798, nígbà tí ipò pàápàá, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Jésíbẹ́lì nínú ìjọ Tiatira, jọba ní àkókò Àwọn Ọjọ́ Òkùnkùn.

> 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.

> Ṣùgbọ́n mo ní ohun díẹ̀ lòdì sí ọ, nítorí pé o fi ààyè gba obìnrin náà, Jesebeli, ẹni tí ń pe ara rẹ̀ ní wòlíì obìnrin, láti kọ́ni àti láti tàn àwọn ọmọ-ọ̀dọ̀ mi jẹ kí wọ́n máa ṣe àgbèrè, kí wọ́n sì máa jẹ ohun tí a fi rúbọ sí àwọn òrìṣà. Mo sì fi àkókò fún un láti ronúpìwàdà kúrò nínú àgbèrè rẹ̀; ṣùgbọ́n kò ronúpìwàdà. Kíyèsi i, èmi yóò sọ ọ́ sínú ibùsùn, àti àwọn tí wọ́n ń bá a ṣe panṣágà sínú ìpọ́njú ńlá, bí kò ṣe pé wọ́n ronúpìwàdà kúrò nínú iṣẹ́ wọn. Èmi yóò sì fi ikú pa àwọn ọmọ rẹ̀; gbogbo àwọn ìjọ yóò sì mọ̀ pé èmi ni ẹni tí ń yẹ́ àyà àti ọkàn wò: èmi yóò sì san án fún olúkúlùkù yín gẹ́gẹ́ bí iṣẹ́ yín. Ìfihàn 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.

“Ààyè láti ronúpìwàdà” tí a fi fún Jésébẹ́lì jẹ́ ọdún mẹ́ta àtààbọ̀ ní ọjọ́ Elijá, àti ọdún àsọtẹ́lẹ̀ mẹ́ta àtààbọ̀ láti ọdún 538 títí di 1798 ní Àkókò Òkùnkùn ìnúnibíni póòpù. Ìjìyà Jésébẹ́lì àti àwọn ọba Yúróòpù tí wọ́n bá a ṣe panṣágà, ni pé kí a ju wọ́n sínú ibùsùn ìpọ́njú, àti ikú àwọn ọmọ rẹ̀. Àwọn ọkàn olóòtítọ́ wà ní Àkókò Òkùnkùn pẹ̀lú, tí a ti ju sínú ibùsùn ìpọ́njú pẹ̀lú, ṣùgbọ́n wọn yóò yè. Nígbà tí a bá ju wọn sínú ibùsùn ìpọ́njú, àbájáde ìyè fún àwọn olóòtítọ́ tàbí ikú fún àwọn aláìṣòótọ́ dá lórí “iṣẹ́” wọn. Ibùsùn ìpọ́njú àwọn olóòtítọ́ mú sùúrù àti ìyè jáde. Ibùsùn ìpọ́njú wọn yóò dópin sí ìparí ọdún mẹ́ta àtààbọ̀ náà, díẹ̀ ṣáájú kí Elijá kúrò ní Sáréptà láti pàṣẹ fún Áhábù kí ó pe gbogbo Ísráẹ́lì sí Òkè Kámẹ́lì.

> “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.

> “Inúnibíni tí a ṣe sí ìjọ kò tẹ̀síwájú jálẹ̀ gbogbo àkókò ọdún 1260 náà. Ọlọ́run, nínú àánú Rẹ̀ sí àwọn ènìyàn Rẹ̀, gé àkókò ìdánwò iná wọn kúrú. Nígbà tí Olùgbàlà sọ tẹ́lẹ̀ nípa ‘ìpọ́njú ńlá’ tí yóò dé bá ìjọ, Ó ní pé: ‘Bí a kò bá ti gé àwọn ọjọ́ wọ̀nyí kúrú, kò sí ẹran-ara kankan tí a óò gbà là: ṣùgbọ́n nítorí àwọn ayànfẹ́ ni a óò gé àwọn ọjọ́ wọ̀nyí kúrú.’ Mátíù 24:22. Nípasẹ̀ agbára Ìṣètún náà ni inúnibíni náà fi wá sí òpin kí ọdún 1798 tó dé.” 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.

Ìdájọ́ “ibusùn ìyà ńlá” fún ipò póòpù yóò “fi ikú pa àwọn ọmọ rẹ̀,” ṣùgbọ́n ìdájọ́ “ibusùn ìyà ńlá” náà ní ìlérí ìyè fún àwọn tí iṣẹ́ wọn fi ìṣòtítọ́ wọn hàn, gẹ́gẹ́ bí a ti ṣàfihàn nínú ikú ọmọ opó Sáréptà.

> 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.

> Ó sì ṣẹ lẹ́yìn nǹkan wọ̀nyí pé ọmọ obìnrin náà, ẹni tí ó jẹ olùwà ilé náà, ṣàìsàn; àìsàn rẹ̀ sì le tó bẹ́ẹ̀ tí ẹ̀mí kò fi ṣẹ́ kù nínú rẹ̀ mọ́. Ó sì wí fún Elijah pé, Kí ni mo ní ṣe pẹ̀lú rẹ, ìwọ ènìyàn Ọlọ́run? Ṣé ìwọ wá sọ́dọ̀ mi láti mú ẹ̀ṣẹ̀ mi wá sí ìrántí, àti láti pa ọmọ mi bí? Ó sì wí fún un pé, Fi ọmọ rẹ fún mi. Ó sì gbà á kúrò ní àyà rẹ̀, ó sì gbé e lọ sókè sí yàrá òkè, níbi tí òun gbé ń gbé, ó sì tẹ́ ẹ lórí ibùsùn tirẹ̀. Ó sì ké pe Olúwa, ó sì ní, Olúwa Ọlọ́run mi, ṣé ìwọ náà ti mú ibi wá sórí opó náà pẹ̀lú, ẹni tí mo ń gbé lọ́dọ̀ rẹ̀, nípa pípa ọmọ rẹ̀? Ó sì nà ara rẹ̀ lé ọmọ náà ní ẹ̀ẹ̀mẹ́ta, ó sì ké pe Olúwa, ó sì ní, Olúwa Ọlọ́run mi, mo bẹ̀ ọ́, jẹ́ kí ọkàn ọmọ yìí padà wọ inú rẹ̀ lẹ́ẹ̀kansi. Olúwa sì gbọ́ ohùn Elijah; ọkàn ọmọ náà sì padà wọ inú rẹ̀ lẹ́ẹ̀kansi, ó sì sọ jí. Elijah sì mú ọmọ náà, ó sì mú un sọ̀kalẹ̀ láti inú yàrá náà wá sínú ilé, ó sì fi í fún ìyá rẹ̀: Elijah sì ní, Wò ó, ọmọ rẹ ń yè. Obìnrin náà sì wí fún Elijah pé, Ní báyìí ni mo fi mọ̀ pé ènìyàn Ọlọ́run ni ìwọ jẹ́, àti pé ọ̀rọ̀ Olúwa tí ó wà ní ẹnu rẹ jẹ́ òtítọ́. 1 Àwọn Ọba 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.

Opó náà mọ̀ pé Èlíjà jẹ́ “ẹni Ọlọ́run,” nítorí pé “ọ̀rọ̀ Olúwa” tí ó mú ọmọ rẹ̀ padà sí ìyè, jẹ́ ọ̀rọ̀ “òtítọ́.” Ìlànà ìgbésẹ̀ mẹ́ta tí Èlíjà fi na ara rẹ̀ lé ọmọ opó náà lórí, ni opó náà lóye gẹ́gẹ́ bí “ọ̀rọ̀” tí ó wà ní ẹnu Èlíjà gẹ́gẹ́ bí “òtítọ́.” Ọ̀rọ̀ Heberu náà, ‘emeth,’ ni a túmọ̀ nínú ẹsẹ̀ náà sí “òtítọ́,” ó sì ṣàfihàn agbára ẹlẹ́dàá Alfa àti Omega. Ó jẹ́ ọ̀rọ̀ Heberu tí a fi lẹ́tà àkọ́kọ́, ẹ̀ẹ̀kẹtàlá, àti ìkẹyìn nínú àlìfábẹ́ẹ̀tì Heberu dá sílẹ̀, ó sì ń ṣojú fún Agbára tí ó lè mú òkú padà sí ìyè.

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.”

Àwọn olóòótọ́, gẹ́gẹ́ bí àwọn aláìṣòótọ́ náà nínú “ààyè” àkókò ìdánwò tí ọdún mẹ́ta àtààbọ̀ náà ṣàpẹẹrẹ, gba ìdájọ́ “ibusùn ìpọnjú.” Ikú ni ó jẹ́ àbájáde fún àwọn ọmọ ẹgbẹ́ náà tí wọ́n tẹ̀lé àgbèrè tí ó ṣe panṣágà tí ó sì kọ́ àwọn ẹ̀kọ́ ìjọsìn àwọn aláìní Ọlọ́run. Ìyè ni a fi fún ẹgbẹ́ kejì tí wọ́n tẹ̀lé ìtọ́nisọ́nà Èlíjà, tí wọ́n sì gbà Ọ̀rọ̀ “òtítọ́” gbọ́.

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.

Opó náà ti tẹ̀ lé àṣẹ Elijah láti lọ gbé omi díẹ̀ wá fún un kí ó sì fún un ní búrẹ́dì díẹ̀, ìgbọràn rẹ̀ sí ọ̀rọ̀ wòlíì náà sì ń ṣàpẹẹrẹ àwọn olóòtítọ́ ní Àwọn Àkókò Òkùnkùn ti Thyatira. (Ó yẹ kí a ṣàkíyèsí pé nígbà tí Elijah pàṣẹ fún opó náà pé kí ó kọ́kọ́ bọ́ òun lẹ́ẹ̀kan ṣáájú, lẹ́yìn náà kí ó bọ ọmọ rẹ̀ àti ara rẹ̀, ohun tí a ń ṣàpẹẹrẹ ni pé Elijah ni ẹni àkọ́kọ́ láti gba oúnjẹ náà láti jẹ. Òun ni àkọ́kọ́ láti gba ìránṣẹ́ náà, lẹ́yìn náà ni ìjọ.) A sọ fún wa pé iṣẹ́ àwọn olóòtítọ́ pọ̀ ju ní òpin lọ bí kò ṣe ní ìbẹ̀rẹ̀.

> 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.

> Sí angẹli ìjọ tí ó wà ní Tiatira ni kí o kọ̀wé sí pé; Báyìí ni Ọmọ Ọlọ́run sọ, ẹni tí ó ní ojú bí ọwọ́ná iná, tí ẹsẹ̀ rẹ̀ sì dàbí idẹ dídán; Mo mọ iṣẹ́ rẹ, àti ìfẹ́, àti ìránṣẹ́, àti ìgbàgbọ́, àti sùúrù rẹ, àti iṣẹ́ rẹ; àti pé àwọn iṣẹ́ ìkẹyìn ju àwọn ti ìbẹ̀rẹ̀ lọ. Ìfihàn 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.”

Àwọn olóòtítọ́ fi “iṣẹ́” rere hàn nígbà “àyè” tí a fi fún ipò pápá láti ronúpìwàdà, ṣùgbọ́n iṣẹ́ wọn ní ìkẹyìn jẹ́ “jù ti ìbẹ̀rẹ̀ lọ.” Bí “àyè” náà ṣe ń bọ sí òpin, Kristi rán ìràwọ̀ òwúrọ̀ ti Ìtúnṣe wá, ẹni tí ó bẹ̀rẹ̀ iṣẹ́ pé kí a má ṣe farada ipò pápá mọ́, ẹni tí ó kọ́ ìjọ láti “ṣe àgbèrè, kí wọ́n sì máa jẹ ohun tí a fi rúbọ sí àwọn òrìṣà.”

> 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.

> Àti ẹni tí ó bá ṣẹ́gun, tí ó sì pa iṣẹ́ mi mọ́ títí dé òpin, ẹni náà ni èmi yóò fún ní àṣẹ lórí àwọn orílẹ̀-èdè: Òun yóò sì fi ọ̀pá irin ṣàkóso wọn; a ó sì fọ́ wọn túútúú bí ìkòkò amọ̀kòkò: gẹ́gẹ́ bí èmi pẹ̀lú ti gbà lọ́dọ̀ Baba mi. Èmi yóò sì fún un ní ìràwọ̀ òwúrọ̀. Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìfihàn 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.

Kristi ní “àwọn nǹkan díẹ̀ lòdì sí” àwọn olóòótọ́ ní ìbẹ̀rẹ̀ “àkókò” tí a fi fún ìjọba póòpù láti ronúpìwàdà, nítorí wọ́n ti jẹ́ kí Jésábẹ́lì, “ẹni tí ó ń pè ara rẹ̀ ní wòlíì obìnrin, láti kọ́ni, àti láti tàn àwọn ọmọ-ọdọ́ mi jẹ kí wọ́n máa ṣe àgbèrè, àti kí wọ́n máa jẹ ohun tí a ti rúbọ sí àwọn òrìṣà.” Ṣùgbọ́n ní òpin “àkókò” náà, àwọn olóòótọ́ yóò dáwọ́ jíjẹ́ kí ìjọba póòpù máa bá a lọ nínú àwọn ìtànjẹ rẹ̀.

> “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.

> “Ní ọ̀rúndún kẹrìnlá ni ó dìde ní ilẹ̀ Gẹ̀ẹ́sì ‘ìràwọ̀ òwúrọ̀ ti Àtúnṣe Ìjọ.’ John Wycliffe ni aṣáájú ìkéde àtúnṣe, kì í ṣe fún ilẹ̀ Gẹ̀ẹ́sì nìkan, ṣùgbọ́n fún gbogbo ayé Kristẹni. Ìfìhàn-ìkọ̀là ńlá sí Róòmù tí a jẹ́ kí ó sọ kò ní ṣeé mú dákẹ́ láéláé. Ìfìhàn-ìkọ̀là náà ni ó ṣí ìjàkadì náà sílẹ̀, èyí tí yóò yọrí sí ìtúsílẹ̀ àwọn ènìyàn kọ̀ọ̀kan, ti àwọn ìjọ, àti ti àwọn orílẹ̀-èdè.” 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.

Oúnjẹ tí àwọn ìránṣẹ́ Ọlọ́run ń jẹ ni ẹ̀kọ́ ìtọ́́nisọ́nà tàbí ìránṣẹ́ tí wọ́n ń gbà. Àgbèrè ni ìjọ tí ń lo agbára ìjọba láti mú ìfipámúlẹ̀ àwọn ẹ̀kọ́ ìbọ̀rìṣà rẹ̀ ṣẹ. Ní àkókò “ààyè” tí a fi fún Jésébẹ́lì láti ronúpìwàdà, ìjọ sá lọ sí aginjù fún ààbò.

> 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.

> Obìnrin náà sì sá lọ sínú aginjù, níbi tí ó ní ibùgbé tí Ọlọ́run ti pèsè sílẹ̀ fún un, kí wọ́n lè máa bọ́ ọ níbẹ̀ fún ẹgbẹ̀rún kan, ọ̀ọ́dúnrún méjì àti ọgọ́ta ọjọ́…. A sì fi ìyẹ́ méjì ti idì ńlá kan fún obìnrin náà, kí ó lè fò lọ sínú aginjù, sí ibi tirẹ̀, níbi tí a ti ń tọ́jú rẹ̀ fún àkókò kan, àti àwọn àkókò, àti ìdajì àkókò kan, kúrò níwájú ejò náà. Ejò náà sì ta omi jáde láti ẹnu rẹ̀ bí ìkún omi lẹ́yìn obìnrin náà, kí ó lè mú kí ìkún omi náà gbé e lọ. Ilẹ̀ sì ràn obìnrin náà lọ́wọ́, ilẹ̀ náà sì yà ẹnu rẹ̀ sílẹ̀, ó sì gbe ìkún omi náà mì tí dragoni náà ta jáde láti ẹnu rẹ̀. Ìfihàn 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.

Ní àkókò inúnibíni Jezébẹ́lì àti Áhábù, Ọbádíà dúró gẹ́gẹ́ bí àfihàn ààbò tí aginjù pèsè ní àkókò ìṣàkóso póòpù.

> 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 sì pe Obadiah, ẹni tí ó jẹ́ olórí ilé rẹ̀. (Ní báyìí, Obadiah bẹ̀rù Olúwa gidigidi; nítorí ó rí bẹ́ẹ̀ pé, nígbà tí Jesebeli pa àwọn wòlíì Olúwa run, Obadiah mú ọgọ́rùn-ún wòlíì, ó sì fi wọn pamọ́ ní àádọ́ta-àádọ́ta sínú ihò àpáta kan, ó sì fi búrẹ́dì àti omi bọ́ wọn.) 1 Ọba 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.

Iṣẹ́ Obadiah ní fífi àwọn wòlíì pa mọ́ ní àádọ́ta-áádọ́ta nínú àwọn ihò ni ààmì ibi tí a pèsè sílẹ̀ nínú aginjù láti ọwọ́ Ọlọ́run láti bọ́ àwọn olùṣòtítọ́, àwọn tí ó kọ̀ láti jẹ ẹ̀kọ́ ìsìn ti papacy, tí wọ́n sì tún kọ̀ láti gba ìbáṣepọ̀ aláìmọ́ tí àgbèrè rẹ̀ pẹ̀lú àwọn ọba Europe dúró fún. Àkókò tí a ti darí Elijah lọ sọ́dọ̀ opó obìnrin Sarepta fún oúnjẹ àti ààbò kúrò lọ́dọ̀ Jezebel àti Ahabu, ni àkókò tí ìjọ sá lọ sínú aginjù, àti ibi tí Ọlọ́run pèsè sílẹ̀ fún wọn ni a ṣojú rẹ̀ nípasẹ̀ iṣẹ́ Obadiah.

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.

Ibi ìfarapamọ́ Elijah ní Sarepta, tí a ń pè ní “Zarephath” nínú èdè Heberu, túmọ̀ sí ìwẹ̀nùmọ́. Nígbà tí àkókò tí a fi fún Jezebel láti ronú pìwà dà tán, Elijah lọ sọ́dọ̀ Obadiah, ó sì pe Ahab láti kó gbogbo Israẹli jọ sí Karmeli.

> 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.

> Nígbà tí Obadiah sì wà lójú ọ̀nà, kíyèsi i, Elijah pàdé rẹ̀; ó sì mọ̀ ọ́n, ó sì dojúbolẹ̀, ó wí pé, Ṣé ìwọ ni Elijah olúwa mi? Ó sì dá a lóhùn pé, Èmi ni: lọ, sọ fún olúwa rẹ pé, Kíyèsi i, Elijah wà níhìn-ín. 1 Kings 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.

Àkókò tí Élíjà gbé pẹ̀lú opó arábìnrin Ṣáréfátì jẹ́ ààmì àwọn Ọjọ́ Òkùnkùn. Nínú ìtàn Élíjà àti opó náà, ó ń kó igi kéékèèké méjì jọ, nítorí ó ti fẹ́ kú. Opó nínú àsọtẹ́lẹ̀ jẹ́ ìjọ, ó sì dúró fún ìjọ tí ń bẹ ní aginjù tí ó ti fẹ́ kú.

> 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.

> Kọ̀wé sí áńgẹ́lì ìjọ tí ó wà ní Sárdísì pé; Báyìí ni ẹni tí ó ní Ẹ̀mí méje Ọlọ́run, àti ìràwọ̀ méje náà wí; Mo mọ iṣẹ́ rẹ, pé o ní orúkọ pé ìwọ wà láàyè, ṣùgbọ́n o ti kú. Máa ṣọ́ra, kí o sì fún àwọn nǹkan tí ó ṣẹ́kù ní agbára, àwọn tí ó ti múra sí ikú: nítorí èmi kò rí iṣẹ́ rẹ pé ó pé níwájú Ọlọ́run. Ìfihàn 3:1, 2.

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

Ó ń “kó igi méjì jọ”, ó sì ń pèsè ara rẹ̀ fún ikú rẹ̀ nígbà tí Elijah dá a dúró.

> 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.

> Ọ̀rọ̀ Olúwa sì tọ̀ ọ́ wá, ó ní, “Dìde, lọ sí Sarefati, tí í ṣe ti Sidoni, kí o sì máa gbé níbẹ̀: wò ó, mo ti paṣẹ fún opó obìnrin kan níbẹ̀ láti tọ́ ọ bọ́.” Nítorí náà ó dìde, ó sì lọ sí Sarefati. Nígbà tí ó sì dé ẹnu-ọ̀nà ìlú náà, wò ó, opó obìnrin náà wà níbẹ̀, ó ń kó igi jọ: ó sì pè é, ó ní, “Jọ̀wọ́, mú omi díẹ̀ wá fún mi nínú ohun èlò kan, kí n lè mu.” Bí obìnrin náà sì ṣe ń lọ láti mú un wá, ó tún pè é, ó ní, “Jọ̀wọ́, mú ìyẹ̀fun búrẹ́dì díẹ̀ wá fún mi ní ọwọ́ rẹ.” Ó sì dáhùn pé, “Bí Olúwa Ọlọ́run rẹ ti wà láàyè, èmi kò ní àkàrà kankan, bí kò ṣe ìwọ̀n ìkúnwọ́ ìyẹ̀fun kan nínú ìkòkò, àti òróró díẹ̀ nínú ìgò: sì wò ó, èmi ń kó igi méjì jọ, kí n lè wọlé lọ ṣe é fún èmi àti ọmọ mi, kí a lè jẹ ẹ́, kí a sì kú.” 1 Àwọn Ọba 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.

Opóbìnrin opó ti Sarepta ń kó “igi méjì” jọ. Opó náà dúró fún àwọn olóòótọ́ ní àkókò Jesebeli. Ọmọkùnrin rẹ̀ dúró fún àwọn ẹni wọ̀nyẹn nínú ìtàn Tiatira tí wọ́n kú pẹ̀lú ìlérí pé a óò jí wọn dìde nínú àjíǹde àkọ́kọ́.

> 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.

> Mo sì rí àwọn ìtẹ́, wọ́n sì jókòó lórí wọn, a sì fi ìdájọ́ lé wọn lọ́wọ́: mo sì rí ọkàn àwọn tí a gé orí wọn nítorí ẹ̀rí Jésù, àti nítorí ọ̀rọ̀ Ọlọ́run, àti àwọn tí kò jọ́sìn ẹranko náà, tàbí àwòrán rẹ̀, tí wọn kò sì gba àmì rẹ̀ sí iwájú orí wọn, tàbí sí ọwọ́ wọn; wọ́n sì yè, wọ́n sì jọba pẹ̀lú Kristi ẹgbẹ̀rún ọdún. Ṣùgbọ́n ìyókù àwọn òkú kò tún yè títí ẹgbẹ̀rún ọdún náà fi parí. Èyí ni àjíǹde àkọ́kọ́. Alábùkún àti mímọ́ ni ẹni tí ó ní ipa nínú àjíǹde àkọ́kọ́: ikú keji kò ní agbára lórí irú àwọn bẹ́ẹ̀; ṣùgbọ́n wọn yóò jẹ́ àlùfáà Ọlọ́run àti ti Kristi, wọn yóò sì jọba pẹ̀lú rẹ̀ ẹgbẹ̀rún ọdún. Ìfihàn 20:4–6.

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

Opó náà pẹ̀lú ṣàpẹẹrẹ àwọn díẹ̀ ní Sárdísì, tí wọ́n yẹ, tí a sì fi aṣọ funfun wọ̀ wọ́n.

> 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.

> O ní díẹ̀ nínú àwọn orúkọ ní Sádísì pàápàá tí wọn kò tíì bà aṣọ wọn jẹ́; wọn ó sì bá mi rìn ní aṣọ funfun: nítorí wọ́n yẹ. Ẹni tí ó bá ṣẹ́gun, òun náà ni a ó fi aṣọ funfun wọ̀; èmi kì yóò sì pa orúkọ rẹ̀ rẹ́ kúrò nínú ìwé ìyè, ṣùgbọ́n èmi yóò jẹ́wọ́ orúkọ rẹ̀ níwájú Baba mi, àti níwájú àwọn áńgẹ́lì rẹ̀. Ìfihàn 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.

Àwọn tí ó wà nínú ìjọ kẹrin ti Tiatira, tí wọ́n fi ìṣòtítọ́ kú, tí a sì ṣojú wọn nípasẹ̀ ọmọ opó, ni a fi aṣọ funfun fún ní èdìdì karùn-ún.

> 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.

> Nígbà tí ó sì ṣí èdìdì karùn-ún, mo rí lábẹ́ pẹpẹ àwọn ọkàn àwọn tí a pa nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí tí wọ́n dì mú: Wọ́n sì ké pẹ̀lú ohùn ńlá, wí pé, Yóò ti pẹ́ tó, Olúwa, ẹni mímọ́ àti olódodo, tí ìwọ kò fi ṣe ìdájọ́, tí o kò sì fi gbẹ̀san ẹ̀jẹ̀ wa lára àwọn tí ń gbé ayé? A sì fi aṣọ funfun fún olúkúlùkù wọn; a sì sọ fún wọn pé kí wọ́n sinmi díẹ̀ sí i fún ìgbà kúkúrú kan, títí àwọn ẹlẹgbẹ́-ọdọ wọn pẹ̀lú àti àwọn arákùnrin wọn, tí a ó pa gẹ́gẹ́ bí a ti pa wọ́n, yóò fi pé. Ìfihàn 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.

Àwọn ajẹ́rìíkú ti Àwọn Àkókò Òkùnkùn ni a fi aṣọ funfun wọ̀, a sì sọ fún wọn pé kí wọ́n sinmi nínú ibojì wọn, títí ẹgbẹ́ mìíràn ti àwọn ajẹ́rìíkú papacy yóò fi kú, gẹ́gẹ́ bí a ti pa àwọn náà. Papacy ti pa wọ́n ní àkókò ọdún mẹ́ta àtààbọ̀, a sì ṣe ìlérí fún wọn pé ní ìkẹyìn a óò dá papacy lẹ́jọ́, ṣùgbọ́n kì í ṣe títí ẹgbẹ́ kejì ti àwọn ajẹ́rìíkú papacy yóò fi jẹ́ pípa, ní àkókò ìdààmú òfin Sunday tí ń bọ̀ láìpẹ́. Sister White so ìbẹ̀bẹ̀ àwọn ajẹ́rìíkú fún ìdájọ́ lórí papacy pọ̀ mọ́ ẹsẹ méjì nínú ìwé Ìfihàn.

> “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.

> “Nígbà tí a ṣí èdìdì karùn-ún, Jòhánù Olùṣípayá nínú ìran rí lábẹ́ pẹpẹ ẹgbẹ́ àwọn tí a pa nítorí Ọ̀rọ̀ Ọlọ́run àti ẹ̀rí Jésù Kristi. Lẹ́yìn èyí ni àwọn ìṣẹ̀lẹ̀ tí a ṣàpèjúwe nínú ìwé Ìṣípayá orí kẹrìnlélógún wá, nígbà tí a pe àwọn tí ó jẹ́ olóòótọ́ àti òtítọ́ jáde kúrò ní Babiloni. [Ìṣípayá 18:1–5, tí a fa ọ̀rọ̀ rẹ̀ yọ.]” 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.

Ìfihàn orí kejìdínlógún ẹsẹ̀ kìn-ín-ní títí dé ẹsẹ̀ karùn-ún ṣàpẹẹrẹ àwọn ohùn méjì ti ẹsẹ̀ kìn-ín-ní àti ẹsẹ̀ kẹrin. Ohùn kejì ni ìpè láti jáde kúrò ní Bábílónì, ó sì ń fi àkọ́kọ́ ìbẹ̀rẹ̀ inúnibíni òfin Ọjọ́ Àìkú hàn, nígbà tí ìṣísẹ̀ alágbára ti áńgẹ́lì kẹta ń pe agbo ẹran Ọlọ́run yòókù jáde kúrò ní Bábílónì. Ó tún fi ẹsẹ̀ náà láti inú èdìdì karùn-ún sí ìbẹ̀rẹ̀ èdìdì keje.

> “[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.

> “[Ìfihàn 6:9–11 bí a ti tọ́ka sí i]. Níhìn-ín ni a fi àwọn ìṣẹ̀lẹ̀ hàn fún Jòhánù tí kì í ṣe ní òtítọ́ ní àkókò náà, bí kò ṣe àwọn ohun tí yóò wà ní àsìkò kan ní ọjọ́ iwájú.

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

> “Ìfihàn 8:1–4 ni a fa yọ.” Manuscript Releases, ìdìpọ̀ 20, 197.

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

Nínú Ìfihàn orí kẹjọ, ẹsẹ̀ kan títí dé mẹ́rin, a ṣí èdìdì keje.

> 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.

> Nígbà tí ó sì ṣí èdìdì keje náà, ìdákẹ́jẹ sì wà ní ọ̀run fún bí ìwọ̀n ìdajì wákàtí kan. Mo sì rí àwọn áńgẹ́lì méje tí ń dúró níwájú Ọlọ́run; a sì fi kàkàkí méje fún wọn. Áńgẹ́lì mìíràn sì wá, ó dúró lẹ́gbẹ̀ẹ́ pẹpẹ, ó ní àwo tùràrí wúrà; a sì fi ọ̀pọ̀lọpọ̀ tùràrí fún un, kí ó lè fi í rúbọ pọ̀ mọ́ àdúrà gbogbo àwọn ẹni mímọ́ lórí pẹpẹ wúrà tí ó wà níwájú ìtẹ́ náà. Èéfín tùràrí náà sì, tí ó bá àdúrà àwọn ẹni mímọ́ wá, gòkè lọ síwájú Ọlọ́run láti ọwọ́ áńgẹ́lì náà. Ìfihàn 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.

Àdúrà àwọn ajẹ́rìíkú ti Àwọn Àkókò Òkùnkùn, tí wọ́n wà lábẹ́ èdìdì karùn-ún tí wọ́n sì ń bẹ Ọlọ́run pé kí ó mú ìdájọ́ wá sórí àgbèrè náà tí ń ṣe panṣágà pẹ̀lú àwọn ọba ayé, ń gòkè “sókè lọ níwájú Ọlọ́run,” nígbà tí a ṣí èdìdì keje. Ìmísí so ṣíṣí èdìdì keje pọ̀ mọ́ ohùn kejì ti Ìfihàn orí kejìdínlógún, nítorí pé ní ìgbà ohùn kejì náà ni Ọlọ́run rántí àìṣedéédéé rẹ̀, lẹ́yìn náà ó sì ṣe ìdájọ́ rẹ̀ ní ìlọ́po méjì. Ẹ̀ẹ̀kan nítorí àwọn ajẹ́rìíkú ti Àwọn Àkókò Òkùnkùn, àti ẹ̀ẹ̀kan nítorí ìwẹ̀ ẹ̀jẹ̀ ti ìpọnjú òfin Ọjọ́ Àìkú.

> 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.

> Mo sì gbọ́ ohùn mìíràn láti ọ̀run wá, tí ń wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa ní ipin nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn ìyọnu rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣedéédéé rẹ̀. Ẹ san án gẹ́gẹ́ bí ó ti san fún yín, kí ẹ sì fi ìlọ́po méjì san án gẹ́gẹ́ bí iṣẹ́ rẹ̀: nínú ago tí ó ti kún, ẹ fi ìlọ́po méjì kún un fún un. Ifihàn 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.

Àwọn díẹ̀ ní Sárdísì tí wọn kò tíì bà aṣọ wọn jẹ́, dúró fún àwọn tí wọ́n jáde láti inú ìtàn Tiatírà tí ó parí ní 1798. Opó Sáréfátì ni ó ṣojú wọn, opó kan tí ó ń lọ sí ìgbéyàwó ní 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.

> “Wíwá Kristi gẹ́gẹ́ bí Olórí Àlùfáà wa sí Ibi Mímọ́ Jù Lọ, fún ìwẹ̀nùmọ́ ibi mímọ́ náà, gẹ́gẹ́ bí a ti fi hàn ní Danieli 8:14; wíwá Ọmọ ènìyàn sí ọ̀dọ̀ Àgbẹ̀yìn Ọjọ́, gẹ́gẹ́ bí a ti gbé kalẹ̀ ní Danieli 7:13; àti wíwá Oluwa sí tẹ́ńpìlì Rẹ̀, gẹ́gẹ́ bí Malaki ti sọ tẹ́lẹ̀, jẹ́ àpejúwe iṣẹ̀lẹ̀ kan náà; èyí sì tún jẹ́ aṣojú nípa wíwá ọkọ ìyàwó sí ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàpèjúwe rẹ̀ nínú àkàwé àwọn wúńdíá mẹ́wàá, nínú Matteu 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”.

Opó náà ń pèsè oúnjẹ ìkẹyìn rẹ̀ kí ikú tó dé bá a, nígbà tí Élíjà pàṣẹ fún un láti sìn ín. Ó ṣàpẹẹrẹ àwọn díẹ̀ olóòtítọ́ ní Tiatira, tí wọ́n ń yí padà sí àwọn díẹ̀ olóòtítọ́ ní Sardi tí wọ́n ń kó “ọ̀pá méjì” jọ fún “iná”.

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.

“Ọ̀pá méjì” náà dúró fún ilé méjèèjì ti Ísráẹ́lì àtijọ́, tí ẹ̀sìn àwọn aláìnígbọ́ràn sí Ọlọ́run ti tẹ̀ mọ́lẹ̀, lẹ́yìn náà sì ni ẹ̀sìn Pápà tẹ̀ mọ́lẹ̀, ṣùgbọ́n tí a ní láti kó wọn jọ kí a sì so wọ́n pọ̀ gẹ́gẹ́ bí “ọ̀pá kan ṣoṣo,” nínú ìtàn ọdún 1798 sí 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.

> Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá pé, “Pẹ̀lú èyí, ìwọ ọmọ ènìyàn, mú ọ̀pá kan fún ara rẹ, kí o sì kọ sára rẹ̀ pé, Fún Juda, àti fún àwọn ọmọ Israeli ẹlẹgbẹ́ rẹ̀: lẹ́yìn náà mú ọ̀pá mìíràn, kí o sì kọ sára rẹ̀ pé, Fún Josefu, ọ̀pá Efraimu, àti fún gbogbo ilé Israeli ẹlẹgbẹ́ rẹ̀: kí o sì so wọ́n pọ̀, ọ̀kan sí òmíràn, di ọ̀pá kan; wọ́n yóò sì di ọ̀kan ní ọwọ́ rẹ. Nígbà tí àwọn ọmọ ènìyàn rẹ yóò bá sọ fún ọ pé, ‘Ìwọ kì yóò ha fi hàn wá bí ohun wọ̀nyí ṣe túmọ̀ sí?’ sọ fún wọn pé, ‘Báyìí ni Oluwa Ọlọrun wí; Kíyè sí i, èmi yóò mú ọ̀pá Josefu, tí ó wà ní ọwọ́ Efraimu, àti àwọn ẹ̀yà Israeli ẹlẹgbẹ́ rẹ̀, èmi yóò sì fi wọn kún un, àní pẹ̀lú ọ̀pá Juda, èmi yóò sì sọ wọ́n di ọ̀pá kan, wọ́n yóò sì di ọ̀kan ní ọwọ́ mi.’ Àwọn ọ̀pá tí o bá sì kọ sí ni yóò wà ní ọwọ́ rẹ níwájú ojú wọn. Kí o sì sọ fún wọn pé, ‘Báyìí ni Oluwa Ọlọrun wí; Kíyè sí i, èmi yóò mú àwọn ọmọ Israeli kúrò láàrín àwọn orílẹ̀-èdè, níbi tí wọ́n ti lọ, èmi yóò sì kó wọn jọ láti gbogbo ìhà, èmi yóò sì mú wọn wọ ilẹ̀ ara wọn: èmi yóò sì sọ wọ́n di orílẹ̀-èdè kan ní ilẹ̀ náà lórí àwọn òkè Israeli; ọba kan ṣoṣo yóò sì jẹ ọba lórí wọn gbogbo: wọn kì yóò sì jẹ orílẹ̀-èdè méjì mọ́, bẹ́ẹ̀ ni a kì yóò pín wọn sí ìjọba méjì mọ́ rárá: wọn kì yóò sì tún fi òrìṣà wọn ba ara wọn jẹ mọ́, tàbí pẹ̀lú ohun ìríra wọn, tàbí pẹ̀lú èyíkéyìí nínú àwọn ìrékọjá wọn: ṣùgbọ́n èmi yóò gbà wọ́n là kúrò nínú gbogbo ibùgbé wọn, níbi tí wọ́n ti ṣẹ̀, èmi yóò sì wẹ̀ wọ́n mọ́: bẹ́ẹ̀ ni wọn yóò jẹ́ ènìyàn mi, èmi yóò sì jẹ́ Ọlọrun wọn. “Dafidi ìránṣẹ́ mi yóò sì jẹ ọba lórí wọn; gbogbo wọn yóò sì ní olùṣọ́-àgùntàn kan; wọn yóò sì máa rìn nínú ìdájọ́ mi, wọn yóò sì pa ìlànà mi mọ́, wọn yóò sì ṣe wọ́n. Wọn yóò sì máa gbé ní ilẹ̀ tí mo fi fún Jakọbu ìránṣẹ́ mi, nínú èyí tí àwọn baba yín ti gbé; wọn yóò sì máa gbé níbẹ̀, àní wọn, àti àwọn ọmọ wọn, àti àwọn ọmọ ọmọ wọn títí láé: Dafidi ìránṣẹ́ mi yóò sì jẹ́ ọmọ-aládé wọn títí láé. Pẹ̀lú èyí, èmi yóò bá wọn dá májẹ̀mú àlàáfíà; yóò jẹ́ májẹ̀mú ayérayé fún wọn: èmi yóò sì fi wọ́n sí ipò wọn, èmi yóò sì sọ wọ́n di púpọ̀, èmi yóò sì gbé ibi mímọ́ mi kalẹ̀ láàrín wọn títí láé. Àgọ́ mi pẹ̀lú yóò wà pẹ̀lú wọn: bẹ́ẹ̀ ni, èmi yóò jẹ́ Ọlọrun wọn, wọn yóò sì jẹ́ ènìyàn mi. Àwọn orílẹ̀-èdè yóò sì mọ̀ pé èmi Olúwa ni ń sọ Israeli di mímọ́, nígbà tí ibi mímọ́ mi yóò wà láàrín wọn títí láé.” Esekiẹli 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.

Nígbà tí Èlíjà fi Sarepta sílẹ̀ láti pe Áhábù àti gbogbo Ísírẹ́lì sí Òkè Kámẹ́lì, ìjọ opó tí ó ti sá lọ sínú aginjù ń kó igi méjì jọ fún iná tí ń sọ opó náà di mímọ́ ṣáájú ìgbéyàwó ní October 22, 1844. Ìkójọ àwọn igi méjèèjì náà ni ìkójọpọ̀ ìṣípò Millerite tí a mú ṣẹ ní àkókò ọdún mẹ́rìndínlọ́gọ́rin tó gbẹ̀yìn tí a tọ́ka sí nínú Isaiah seven. Ìjọba àríwá jìyà ègún Mósè láti 723 BC títí dé 1798, ìjọba gúúsù sì jìyà ègún kan náà láti 677 BC títí dé 1844. Ní 1844, àwọn ọmọ ìran nípa ẹ̀mí ti àwọn orílẹ̀-èdè méjèèjì gidi wọ̀nyẹn ni a kó jọ gẹ́gẹ́ bí igi kan, tàbí orílẹ̀-èdè kan.

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

Bí kò bá sí ohun mìíràn, Ẹsẹkiẹli fi àwọn ọ̀pá méjì náà hàn gẹ́gẹ́ bí orílẹ̀-èdè méjì, tí wọ́n di orílẹ̀-èdè kan.

> 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.

> Nítorí orí Síria ni Damásíkù, orí Damásíkù sì ni Resini; ní ọdún márùndínlọ́gọ́ta sì ni a óo fọ́ Éfúráímù pátápátá, kí ó má bàa jẹ́ ènìyàn mọ́. Orí Éfúráímù sì ni Samáríà, orí Samáríà sì ni ọmọ Remalíà. Bí ẹ kò bá gbàgbọ́, dájúdájú a kì yóò fi yín múlẹ̀. Isaiah 7:8, 9.

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

Bí a kò bá gba àsọtẹ́lẹ̀ ọdún márùndínláàádọ́ta gbọ́, a kì yóò fìdí múlẹ̀.

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

A ó tẹ̀síwájú láti ṣàfihàn àmì-ìṣàpẹẹrẹ Elijah nínú àpilẹ̀kọ tó kàn.

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