In the passage we are still addressing, which comments on Christ as the angel in Revelation ten that descends, Christ as the mighty angel illustrates “the part which He is acting in the closing scenes of the great controversy with Satan.” The “position” Christ took when He placed his right foot on the sea and left foot on dry land “denotes His supreme power and authority over the whole earth.” When Christ cried “with a loud voice,” He “cried” “as when a lion roareth.”
A wurin nassin da har yanzu muke magana a kai, wanda yake bayani game da Almasihu a matsayin mala’ikan nan a Ru’ya ta Yohanna goma da yake saukowa, Almasihu a matsayin mala’ika mai ƙarfi yana kwatanta “rawar da Yake takawa a al’amuran ƙarshe na babban rikici da Shaiɗan.” “Matsayin” da Almasihu ya ɗauka sa’ad da Ya ɗora ƙafarsa ta dama a kan teku, kuma ƙafarsa ta hagu a kan busasshiyar ƙasa, “yana nuna ikonsa da mulkinsa mafi girma a kan dukan duniya.” Sa’ad da Almasihu ya yi kuka “da babbar murya,” Ya “yi kuka” “kamar yadda zaki yake ruri.”
Christ will manifest His omnipotence in “the closing scenes of the great controversy” and when Christ manifests His omnipotence, He does so as the Lion of the tribe of Judah.
Almasihu zai bayyana cikakken ikonsa cikin “abubuwan da za su faru na ƙarshe na babban rikici,” kuma sa’ad da Almasihu ya bayyana cikakken ikonsa, yakan yi haka ne a matsayin Zakin ƙabilar Yahuda.
“The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.” Acts of the Apostles, 589.
An gabatar da Mai Ceto a gaban Yohanna a ƙarƙashin alamomin “Zakin kabilar Yahuda” da kuma “Ɗan Rago kamar an yanka shi.” Ru’ya ta Yohanna 5:5, 6. Waɗannan alamomi suna wakiltar haɗuwar iko mai cikakken rinjaye da ƙauna mai sadaukar da kai. Zakin Yahuda, mai ban tsoro ƙwarai ga waɗanda suke ƙin alherinsa, zai zama Ɗan Ragon Allah ga masu biyayya da aminci.” Ayyukan Manzanni, 589.
Christ’s manifestation as the Lion of the tribe of Judah emphasizes his work in both sealing and unsealing biblical prophecy, according to His divine timing. Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.”
Bayyanuwar Almasihu a matsayin Zakin kabilar Yahuza tana jaddada aikinsa a cikin hatimcewa da buɗe hatimin annabcin Littafi Mai Tsarki, bisa ga lokaci nasa na allahntaka. Kafin ƙarewar lokacin jarrabawar ɗan Adam, sa’ad da “lokaci ya yi kusa,” za a yi buɗe hatimin wata gaskiya ta musamman ta Littafi Mai Tsarki da ke bayyana “abubuwan da dole ne su faru ba da daɗewa ba.”
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Wahayin Yesu Almasihu ne, wanda Allah ya ba shi, domin ya nuna wa bayinsa abubuwan da lalle ne ba da daɗewa ba su faru; ya kuwa aika ta bakin mala’ikansa, ya sanar da ita ga bawansa Yohanna: wanda ya ba da shaida ga maganar Allah, da kuma ga shaidar Yesu Almasihu, da kuma ga dukan abubuwan da ya gani. Mai albarka ne wanda yake karantawa, da waɗanda suke jin maganar wannan annabci, suna kuma kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya kusa. Wahayin Yahaya 1:1–3.
When the “time” that is “at hand” actually arrives into history there is a blessing pronounced upon those who read, hear “and keep those things which are written therein.” The special message is a time-sensitive message that is only recognizable when “the time is at hand.” Then—at that time, and not before—persons will be able to read, hear “and keep those things which are written” in the book of Revelation. When the “time is at hand” the blessing pronounced upon those who “readeth”, “hear” “and keep those things which are written therein” parallels the opening up of the book of Daniel at the “time of the end.”
Sa’ad da “lokacin” da yake “gab da zuwa” ya ainihin shiga cikin tarihi, sai a furta albarka a kan waɗanda suke karantawa, suke ji, “kuma suke kiyaye waɗannan abubuwan da aka rubuta a cikinsa.” Saƙon na musamman saƙo ne mai dangantaka da wani ƙayyadadden lokaci, wanda ba za a gane shi ba sai lokacin da “lokacin ya yi kusa.” Sa’an nan—wato a wannan lokaci, ba kafin wannan ba—mutane za su iya karantawa, su ji, “kuma su kiyaye waɗannan abubuwan da aka rubuta” a cikin littafin Ru’ya ta Yohanna. Lokacin da “lokacin ya yi kusa,” albarkar da aka furta a kan waɗanda suke “karantawa”, suke “ji” “kuma suke kiyaye waɗannan abubuwan da aka rubuta a cikinsa” ta yi daidai da buɗe littafin Daniyel a “lokacin ƙarshe.”
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Amma kai, ya Daniyel, ka rufe waɗannan kalmomi, ka kuma hatimce littafin har zuwa lokacin ƙarshe: da yawa za su yi ta kai da komo, kuma ilimi zai ƙaru. Daniyel 12:4.
The “many” that are running “to and fro,” (which represents the study of God’s Word) are doing so at the “time of the end” when “the words” that had been “shut up” in “the book” of Daniel are unsealed. But there is another class of virgins running to and fro just after the Sunday law in the United States.
“Mutane da yawa” da suke ta “kai da komo,” (wanda yake wakiltar nazarin Kalmar Allah) suna yin haka ne a “lokacin ƙarshe” sa’ad da “kalmomin” da aka “rufe” a cikin “littafin” Daniyel aka buɗe hatiminsu. Amma akwai wata ajin budurwai kuma da ke ta kai da komo nan da nan bayan dokar Lahadi a Ƙasar Amurka.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Ga shi, kwanaki suna zuwa, in ji Ubangiji Allah, da zan aiko da yunwa a cikin ƙasar, ba yunwar gurasa ba, ko ƙishirwar ruwa, sai dai ta jin maganar Ubangiji: Za su yi yawo daga teku zuwa teku, kuma daga arewa har gabas, za su yi ta kai-komo suna neman maganar Ubangiji, amma ba za su same ta ba. A wannan rana kyawawan budurwai da samari za su suma saboda ƙishirwa. Waɗanda suke rantsewa da zunubin Samariya, suna cewa, Allahnki, ya Dan, yana raye; kuma, Hanyar Beersheba tana raye; su ma za su fāɗi, ba kuwa za su ƙara tashi ba. Amos 8:11–14.
The sin of Samaria was the sin represented by Ahab and Jezebel, Ahab representing the United States and Jezebel the Catholic church. Jezebel, Ahab and the false prophets at the confrontation with Elijah at Mount Carmel typify the Sunday law. At the confrontation there were two sets of unholy prophets, the prophets of Baal and the priests of the grove. Baal was one of the gods worshipped; the other that was worshipped in the groves was Ashtaroth. Baal was a male god and Ashtaroth was a female god. Together the male deity represents the state and the female the church.
Zunubin Samariya shi ne zunubin da Ahab da Jezebel suka wakilta, Ahab yana wakiltar Ƙasar Amirka, Jezebel kuma cocin Katolika. Jezebel, Ahab da annabawan ƙarya a lokacin arangamar da suka yi da Iliya a Dutsen Karmel, suna misalta dokar Lahadi. A cikin wannan arangama akwai ƙungiyoyi biyu na annabawa marasa tsarki, annabawan Ba’al da firistocin kurmin. Ba’al ɗaya ne daga cikin gumakan da ake bauta wa; ɗayan kuma da ake bauta wa a kurmomin shi ne Ashtarot. Ba’al allahn namiji ne, Ashtarot kuma allahiyar mace ce. Tare, allahn namiji yana wakiltar jiha, mace kuma tana wakiltar coci.
The god that was set up in Dan was set up by Samaria’s first king Jeroboam, who erected a golden calf in both Bethel and Dan. Bethel means house of God and Dan means judgment, and together they represent the combination of church and state, which takes place in the United States in advance of the enforcement of Sunday-keeping. Those two golden calves were represented by Aaron’s golden calf.
Allahn da aka kafa a Dan, sarkin Samariya na farko, Yerobowam ne ya kafa shi, wanda ya gina ɗan maraƙin zinariya a Betel da kuma a Dan. Betel na nufin gidan Allah, Dan kuma na nufin shari’a, kuma tare suna wakiltar haɗuwar coci da ƙasa, wadda take faruwa a cikin Amurka kafin aiwatar da tilasta kiyaye Lahadi. Waɗannan ’yan maruƙan zinariya biyu, ɗan maraƙin zinariya na Haruna ne ya wakilta.
A calf is a beast and a golden statue is an image, so the golden calf of Aaron and also the two golden calves of Jeroboam represent the combination of church and state that takes place just prior to the enforcement of the Sunday law in the United States. With Jeroboam, the two cities provide a second witness to the symbolism of the combination of church and state, which is defined as the image of the beast in the book of Revelation.
Ɗan maraki dabba ne, kuma mutum-mutumin zinariya hoto ne; saboda haka, ɗan marakin zinariya na Haruna, da kuma ’yan marakai biyu na zinariya na Yerobowam, suna wakiltar haɗuwar coci da ƙasa wadda take faruwa nan da nan kafin tilasta dokar Lahadi a Amurka. A wajen Yerobowam, biranen biyu suna ba da shaida ta biyu ga alamar haɗuwar coci da ƙasa, wadda aka bayyana a cikin littafin Ru’ya ta Yohanna a matsayin siffar dabbar.
The manner of Beersheba represents the covenant of Abraham. The first mention of the name “Beersheba” is in Genesis twenty-one, which is a passage that the apostle Paul employs to oppose those who were suggesting in his day that you must retain the ceremonial laws and circumcision in order to be saved. Paul uses the passage where the first mention of Beersheba is located. He employs that history to address two different and opposite covenants in the same story. Paul uses the son of the bondwoman (Ishmael) to represent a covenant that is based upon human power and contrasts Ishmael with Isaac who he employs to represent a covenant that is based upon God’s power. This passage of the Bible is the first time that Beersheba is mentioned, and later in history Paul employs that history to describe a situation in his personal history that had been illustrated in biblical history. Paul believed and taught that biblical history repeats.
Yanayin Biyersheba yana wakiltar alkawarin Ibrahim. Ambaton sunan “Biyersheba” na farko yana cikin Farawa sura ta ashirin da ɗaya, wato nassi ne da manzo Bulus ya yi amfani da shi domin ya yi gāba da waɗanda suke ba da shawara a zamaninsa cewa dole ne a riƙe dokokin al’ada da kaciya domin a sami ceto. Bulus ya yi amfani da nassin da ambaton Biyersheba na farko yake cikinsa. Ya yi amfani da wannan tarihin domin ya yi magana a kan alkawura biyu mabambanta kuma masu saɓani a cikin labari guda. Bulus ya yi amfani da ɗan baiwar nan (Isma’ilu) domin ya wakilci alkawarin da ya ginu bisa ikon mutum, ya kuma bambanta Isma’ilu da Ishaku, wanda ya yi amfani da shi domin ya wakilci alkawarin da ya ginu bisa ikon Allah. Wannan nassi na Littafi Mai Tsarki shi ne karo na farko da aka ambaci Biyersheba, kuma daga baya a cikin tarihi Bulus ya yi amfani da wannan tarihin domin ya bayyana wani yanayi a cikin tarihinsa na kansa wanda an riga an kwatanta shi a cikin tarihin Littafi Mai Tsarki. Bulus ya gaskata kuma ya koyar cewa tarihin Littafi Mai Tsarki yana maimaituwa.
Even though Paul uses this passage from Genesis twenty-one to illustrate two opposite covenants, in the passage there are two covenants that God makes with Abraham, but they are not the two covenants that Paul derives from the story. In the passage God again promised to fulfill His promise of making Abraham the father of many nations through Isaac and He also promised that He would make Ishmael the father of a great nation. One passage of Scripture, four covenants referenced, and it’s the first time Beersheba is mentioned in Scriptures.
Ko da yake Bulus ya yi amfani da wannan sashe daga Farawa ashirin da ɗaya domin ya misalta alkawura biyu masu gaba da juna, a cikin sashen akwai alkawura biyu da Allah ya yi da Ibrahim, amma ba su ne alkawura biyun da Bulus ya samo daga labarin ba. A cikin sashen, Allah ya sake yin alkawarin cika alkawarinsa na sa Ibrahim ya zama uban al’ummai masu yawa ta wurin Ishaku, kuma ya kuma yi alkawarin cewa zai sa Isma’ila ya zama uban babbar al’umma. Sashe guda na Nassi, alkawura huɗu da aka ambata, kuma wannan ne karo na farko da aka ambaci Biyersheba a cikin Nassosi.
Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Genesis 21:10–14.
Saboda haka ta ce wa Ibrahim, Ka kori wannan kuyanga da ɗanta; gama ɗan wannan kuyanga ba zai gaji tare da ɗana ba, wato tare da Ishaku. Kuma wannan abu ya ɓata wa Ibrahim rai ƙwarai saboda ɗansa. Sai Allah ya ce wa Ibrahim, Kada ya ɓata maka rai saboda yaron, da kuma saboda kuyangiya; cikin duk abin da Saratu ta faɗa maka, ka saurari muryarta; gama a cikin Ishaku ne za a kira zuriyarka. Haka kuma ɗan kuyangiya ma zan mai da shi al’umma, domin shi zuriyarka ne. Sai Ibrahim ya tashi da sassafe da safe, ya ɗauki gurasa da salkar ruwa, ya ba Hajara, yana ɗora mata a kafaɗarta, tare da yaron, ya sallame ta; sai ta tafi, tana yawo a jejin Beyersheba. Farawa 21:10–14.
Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.
Biyersheba yana wakiltar alkawarin Ibrahim. A cikin wannan babi ɗaya kuma, Ibrahim ya yi alkawari da Abimelek.
And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.
Sai ya faru a lokacin nan, Abimelek da Fikol, shugaban rundunarsa, suka yi magana da Ibrahim, suna cewa, Allah yana tare da kai cikin dukan abin da kake yi. To, yanzu ka rantse mini a nan da Allah cewa ba za ka yi mini ƙarya ba, ko ga ɗana, ko ga ɗan ɗana; amma bisa ga alherin da na yi maka, haka za ka yi mini, da kuma ga ƙasar da ka yi baƙunci a cikinta. Ibrahim kuwa ya ce, Zan rantse.
And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.
Sai Ibrahim ya tsawata wa Abimelek saboda wani rijiyar ruwa, wadda bayin Abimelek suka ƙwace da ƙarfi. Sai Abimelek ya ce, Ban sani ba ko wane ne ya yi wannan abu; kai ma ba ka faɗa mini ba, ni ma ban ji labarinsa ba sai yau.
And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?
Sai Ibrahim ya ɗauki tumaki da shanu, ya ba wa Abimelek; sai su biyun kuwa suka yi alkawari. Ibrahim kuma ya ware ’yan tumaki mata bakwai daga garken. Sai Abimelek ya ce wa Ibrahim, Mene ne ma’anar waɗannan ’yan tumaki mata bakwai da ka ware su dabam?
And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. Wherefore he called that place Beersheba; because there they sware both of them. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God.
Sai ya ce, “Waɗannan ’yan tumaki mata bakwai za ka karɓa daga hannuna, domin su zama shaida a gare ni cewa ni ne na haƙa wannan rijiya.” Saboda haka ya kira wurin nan Beyersheba; gama a can ne su duka biyun suka yi rantsuwa. Haka suka yi alkawari a Beyersheba; sa’an nan Abimelek ya tashi, tare da Fikol, shugaban rundunarsa, suka koma ƙasar Filistiyawa. Ibrahim kuwa ya dasa kurmi a Beyersheba, ya kuma kira a can bisa ga sunan Ubangiji, Allah madawwami.
And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.
Kuma Ibrahim ya yi baƙunci a ƙasar Filistiyawa kwana da yawa. Farawa 21:22–34.
Beersheba is the symbol of God’s covenant with Abraham. There are several covenant histories marked in the Bible that connect Beersheba with Abraham’s covenant. “Beer” means well and “sheba” means “seven.” Sheba is the same Hebrew word that is translated as “seven times” that William Miller correctly understood to represent the prophecy of twenty-five hundred and twenty years in Leviticus twenty-six. It was the very first “time prophecy” he discovered, and it was the first foundational truth to be set aside in 1863. In the passage where the word “sheba” is translated as “seven times” in four different verses, the punishment of God that is represented by the “seven times” is called “the quarrel of my covenant.”
Beyersheba alama ce ta alkawarin Allah da Ibrahim. Akwai tarihohin alkawari da dama da aka yi wa alama a cikin Littafi Mai Tsarki da suke haɗa Beyersheba da alkawarin Ibrahim. “Beer” na nufin rijiya, kuma “sheba” na nufin “bakwai.” Sheba ita ce wannan kalmar Ibrananci ɗaya da aka fassara da “sau bakwai,” wadda William Miller ya fahimta daidai tana wakiltar annabcin shekaru dubu biyu da ɗari biyar da ashirin a cikin Lawiyawa ashirin da shida. Ita ce annabcin “lokaci” na farko ƙwarai da ya gano, kuma ita ce gaskiya ta farko ta tushe da aka ajiye gefe a shekara ta 1863. A cikin wurin da kalmar “sheba” aka fassara ta da “sau bakwai” a cikin ayoyi huɗu dabam-dabam, hukuncin Allah wanda “sau bakwai” ɗin ke wakilta ana kiransa “gardamar alkawarina.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Sa'an nan ni ma zan yi tafiya gāba da ku, in kuma hukunta ku har sau bakwai saboda zunubanku. Kuma zan kawo takobi a kanku, wanda zai rama husumar alkawarina; sa'ad da kuma kuka taru a cikin biranenku, zan aiko da annoba a tsakiyarku; za a kuma ba da ku cikin hannun maƙiyi. Leviticus 26:24, 25.
The word translated as “seven times” and represents the “quarrel” of God’s covenant in Leviticus twenty-six, which is “sheba” in the word Beersheba, is also translated twice in the book of Daniel once as “the oath” that is written in the law of Moses and once as “the curse.” Both the “oath” and the “curse” are translated from the word “sheba” for it not only means ‘seven’ but it includes the concept of a covenant or “oath” that if broken produces a “curse.”
Kalmar da aka fassara da “sau bakwai” kuma take wakiltar “rigimar” alkawarin Allah a Littafin Lawiyawa ashirin da shida, wadda ita ce “sheba” a cikin kalmar Biyersheba, an kuma fassara ta sau biyu a cikin littafin Daniyel: sau ɗaya a matsayin “rantsuwa” da aka rubuta a cikin dokar Musa, kuma sau ɗaya a matsayin “la’ana.” Dukansu “rantsuwa” da “la’ana” an fassara su ne daga kalmar “sheba,” domin ba kawai tana nufin ‘bakwai’ ba ne, amma tana kuma ƙunshe da ma’anar alkawari ko “rantsuwa” wadda idan aka karya ta kan haifar da “la’ana.”
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Hakika, dukan Isra’ila sun ƙetare dokarka, har ma da kaucewa, domin kada su yi biyayya ga muryarka; saboda haka la’ana ta zubo a kanmu, tare da rantsuwar da aka rubuta a cikin dokar Musa bawan Allah, domin mun yi masa zunubi. Daniyel 9:11.
The word “sheba” or seven that represented seven lambs offered at a well at Beersheba represents the covenant. And God’s covenant or His oath states that the obedient live and the disobedient die.
Kalmar “sheba” ko bakwai, wadda ta wakilci ’yan raguna bakwai da aka miƙa a rijiyar da ke Beersheba, tana nufin alkawari. Kuma alkawarin Allah, wato rantsuwarsa, yana cewa masu biyayya suna rayuwa, marasa biyayya kuma suna mutuwa.
Beersheba symbolizes the covenant that is represented by the faith of Abraham. So, when the “fair virgins” of Amos eight, who are also the “foolish virgins” of Matthew twenty-five, who are also the “wicked” of Daniel twelve are swearing “by the sin of Samaria” they are swearing allegiance to the mark of Jezebel (the papacy) who has committed fornication with Ahab (the United Nations) and who rules over the image of the beast (the United States).
Beyersheba yana wakiltar alkawarin da bangaskiyar Ibrahim take misaltawa. Saboda haka, sa’ad da “kyawawan budurwai” na Amos takwas, waɗanda su ne kuma “budurwai marasa hikima” na Matiyu ashirin da biyar, waɗanda su ne kuma “mugaye” na Daniyel goma sha biyu, suke rantsuwa “da zunubin Samariya,” suna rantsewa da biyayya ga alamar Yezebel (paparoma) wadda ta yi fasikanci tare da Ahab (Majalisar Ɗinkin Duniya) kuma wadda take mulki bisa siffar dabbar (Amurka).
When those very same “fair virgins” say “Thy god, O Dan, liveth,” they are bowing down to the golden image of a calf as identified by two witnesses (Aaron and Jeroboam). The golden calf represents the image of the beast, which is the combination of church and state.
Sa’ad da waɗancan “kyawawan budurwai” ɗin nan suke cewa, “Allahnki, ya Dan, yana raye,” suna rusuna ne ga siffar zinariya ta ɗan maraƙi kamar yadda shaidu biyu suka bayyana (Haruna da Yerobowam). Ɗan maraƙin zinariya yana wakiltar siffar dabbar, wadda ita ce haɗuwar ikilisiya da ƙasa.
When those same virgins claim the “manner” of Beersheba “liveth,” the word “manner” means “way.” This is the very same word that is used to identify the “ways” of the “old paths” in Jeremiah 6:16. Those virgins are saying that even though they have bowed to the image of the beast and accepted the mark of his authority that they are still children of Abraham. They are frantically running to and fro in God’s Word looking for the message represented by the “east” and the “north” and from “sea to sea,” and still claiming to be Seventh-day Adventists, but it is too late.
Sa’ad da waɗannan budurwai ɗin nan suka yi iƙirarin cewa “hanyar” Biyer-sheba “tana raye,” kalmar nan “hanya” na nufin “tafarki.” Ita ce dai wannan kalma ɗaya da aka yi amfani da ita domin a bayyana “hanyoyin” “tsoffin tafarkai” a Irmiya 6:16. Waɗannan budurwai suna cewa, ko da yake sun rusuna wa siffar dabbar kuma sun karɓi alamar ikonta, har yanzu su ’ya’yan Ibrahim ne. Suna ta gudu cikin ruɗani suna kai-komo cikin Maganar Allah suna neman saƙon da “gabas” da “arewa” da kuma daga “teku zuwa teku” suke wakilta, kuma har yanzu suna iƙirarin cewa su ’yan Adventist na kwana ta bakwai ne, amma ya riga ya kure.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Amma labarai daga gabas da kuma daga arewa za su dame shi; saboda haka zai fita da babban fushi domin ya hallaka, ya kuma shafe mutane da yawa sarai. Kuma zai kafa alfarwoyin fadarsa tsakanin tekuna a cikin dutsen nan mai ɗaukaka, mai tsarki; duk da haka zai kai ga ƙarshensa, kuma babu wanda zai taimake shi. Daniyel 11:44, 45.
Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”
Waɗannan budurwai suna neman saƙon waɗannan ayoyi biyu da suka gabata. Saƙon gargaɗi na ƙarshe da aka buɗe hatiminsa a lokacin ƙarshe a shekara ta 1989, sa’ad da, kamar yadda aka bayyana a Daniyel sura ta goma sha ɗaya, aya ta arba’in, “ƙasashe” da suke wakiltar tsohuwar Tarayyar Soviet suka fāɗi a gaban papanci da Amurka, yana bayyana tashi da faɗuwar papanci ta ƙarshe. A cikin waɗannan ayoyi biyu, wani saƙo da gabas da arewa suke wakilta yana fusata sarkin arewa (fafaroma), sai tsanantawa ta ƙarshe ta fara, kuma tana ƙarewa a aya ta arba’in da biyar sa’ad da papanci ya kafa “bukkoki” waɗanda suka fito daga kalmar Ibrananci mai nufin “tanti,” (tanti alama ce ta ikilisiya), amma shi ne “bukkar” “fadarsa,” wadda take wakiltar ƙasa. Wurin da yake kafa tantin da yake wakiltar haɗuwar ikilisiya da ƙasa, ko kuma kamar yadda Yohanna ya kira shi a Ru’ya ta Yohanna, surar dabba, shi ne “tsakanin tekuna,” a jam’i. Kyawawan budurwai suna neman saƙon gargaɗi na ƙarshe da aka wakilta a ayoyi na arba’in da huɗu da arba’in da biyar na Daniyel sura ta goma sha ɗaya, kuma a aya ta gaba nan take Mika’ilu ya tashi, lokacin jarrabawa kuma ya ƙare. Kuma a wannan lokaci Amos 8:14 ya ce kyawawan budurwai “za su fāɗi, ba kuma za su sāke tashi ba har abada.”
When the fair virgins claim to be Seventh-day Adventists at the very time they are bowing to the image of the beast they are represented by John as Jews who say they are Jews but are not. They are claiming to be the children of Abraham, but they do lie.
Sa’ad da kyawawan ’yanmata budurwai suke da’awar cewa su mabiya Adventist na Rana ta Bakwai ne a daidai lokacin da suke rusunawa ga siffar dabbar, Yohanna ya wakilta su a matsayin Yahudawa waɗanda suke cewa su Yahudawa ne, amma ba haka ba ne. Suna da’awar cewa su ’ya’yan Ibrahim ne, amma suna yin ƙarya.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Ga shi, zan sa waɗanda suke na majami’ar Shaidan, waɗanda suke cewa su Yahudawa ne, alhali kuwa ba haka ba ne, sai dai suna ƙarya; ga shi, zan sa su zo su yi sujada a gaban ƙafafunka, kuma su sani cewa na ƙaunace ka. Ru’ya ta Yohanna 3:9.
They have accepted the mark of the papacy and thus have accepted his character. They profess to be Jews, or they profess to be Sabbath-keeping Adventists, but they then have the character of the pope, who among other things sits “in the temple of God.” They profess to be Adventists, or they profess to be in the Adventist temple, but they are no more Adventists than the pope is Christian.
Sun karɓi alamar papacy, saboda haka kuwa sun karɓi halinsa. Suna ikirarin cewa su Yahudawa ne, ko kuwa suna ikirarin cewa su Adventist ne masu kiyaye Asabaci, amma sai kuma suna da halin shugaban Roma, wanda a cikin sauran abubuwa yake zaune “a cikin haikalin Allah.” Suna ikirarin cewa su Adventist ne, ko kuwa suna ikirarin cewa suna cikin haikalin Adventist, amma ba su fi shugaban Roma zama Adventist ba fiye da yadda shugaban Roma yake Kirista.
Those running “to and fro” seeking “the word of the Lord” are not “the wise” identified in the book of Daniel—but they are identified as “virgins.” It is obvious that those who are wandering, starving and dying of thirst in the verses do not “understand” the “words of the Lord” for they are seeking that very thing in the verses. The Word of the Lord that is revealed just before probation closes is the Revelation of Jesus Christ, and the foolish, wicked or “fair virgins” are those who did not understand the increase of knowledge from the book of Daniel. They did not have the necessary oil to follow on to the wedding as Matthew teaches.
Waɗanda suke ta “kai-da-komo” suna neman “maganar Ubangiji” ba su ne “masu hikima” da aka bayyana a cikin littafin Daniyel ba—amma an bayyana su a matsayin “budurwai.” A bayyane yake cewa waɗanda suke yawo, suna fama da yunwa kuma suna mutuwa da ƙishirwa a cikin ayoyin ba su “fahimci” “maganganun Ubangiji” ba, domin abin nan ne ainihin suke nema a cikin ayoyin. Maganar Ubangiji da aka bayyanar gab da lokacin da jarrabawar ɗan Adam za ta rufe ita ce Wahayin Yesu Almasihu, kuma wawaye, mugaye ko “kyawawan budurwai” su ne waɗanda ba su fahimci ƙaruwa ta sani daga littafin Daniyel ba. Ba su da man da ya wajaba domin su ci gaba zuwa bikin aure, kamar yadda Matiyu ya koyar.
That “famine” is the close of probation. Amos’ “virgins” who are seeking for bread (the Word of God) and water (the Holy Spirit) in the verses, are Daniel’s “wicked” that do not “understand”. They are Matthew’s foolish virgins who are seeking for the Holy Spirit, which together on three witnesses identifies those who realize their opportunity to prepare for the marriage is past and they have no garment to go to the wedding, for they refused to “hear” the special message that is now being unsealed. From the time when the special message is unsealed, until the close of probation is the time of the last call for salvation. To come to that time unprepared is to prepare to hear the words, “Too late!”
Wannan “yunwa” ita ce rufe ƙofar jarrabawa. “’Yan mata” na Amos waɗanda suke neman gurasa (Maganar Allah) da ruwa (Ruhu Mai Tsarki) a cikin ayoyin, su ne “mugaye” na Daniyel waɗanda ba sa “fahimta”. Su ne wawaye ’yan mata na Matiyu waɗanda suke neman Ruhu Mai Tsarki; wanda hakan tare da shaidu uku yana bayyana waɗanda suka gane cewa damar da suke da ita ta yin shiri domin aure ta riga ta wuce, kuma ba su da tufafin zuwa bikin aure, domin sun ƙi “ji” saƙo na musamman wanda yanzu ake warware hatiminsa. Daga lokacin da ake warware hatimin saƙo na musamman, har zuwa rufe ƙofar jarrabawa, shi ne lokacin kiran ƙarshe na ceto. Zuwa wannan lokaci ba tare da shiri ba, shi ne shirya kanka domin jin kalmomin nan, “Ya makara!”
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Akwai wata duniya da take kwance cikin mugunta, cikin ruɗu da yaudara, cikin ainihin inuwar mutuwa,—barci take yi, barci take yi. Su waye ne suke jin azabar rai domin su tashe ta? Wace murya ce za ta iya kai musu? An ɗauke hankalina zuwa nan gaba, sa’ad da za a ba da sigina. ‘Ga shi, Ango yana zuwa; ku fita ku tarye shi.’ Amma waɗansu za su yi jinkiri wajen samun man da za su cika fitilunsu, kuma da latti za su gane cewa hali, wanda man yake wakilta, ba abu ne da za a iya canjawa daga wani zuwa wani ba.” Review and Herald, Fabrairu 11, 1896.
The prophetic line represented by the parable of the ten virgins uses oil to represent character, but “the golden oil” and “holy oil” also represents the messages of “God’s Spirit.”
Layin annabci da aka wakilta ta misalin budurwai goma yana amfani da mai don wakiltar hali, amma “man zinariya” da “mai mai tsarki” kuma suna wakiltar saƙonnin “Ruhun Allah.”
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Shafaffun nan da suke tsaye kusa da Ubangijin dukan duniya, suna da matsayin da aka taɓa bai wa Shaidan a matsayin kerub mai rufewa. Ta wurin tsarkakan halittu da suke kewaye da kursiyinsa, Ubangiji yana ci gaba da sadarwa ba tare da yankewa ba da mazaunan duniya. Man zinariya yana wakiltar alherin da Allah yake ciyar da fitilun masu bi da shi, domin kada su yi kyalle su mutu. Da ba don ana zubo wannan mai mai tsarki daga sama ta wurin saƙonnin Ruhun Allah ba, da mugayen rundunoni sun mallaki cikakken iko a kan mutane.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ana zubar wa Allah mutunci sa’ad da ba mu karɓar saƙonnin da yake aiko mana ba. Ta haka ne muke ƙin man zinariya wanda zai zuba a cikin rayukanmu domin a isar da shi ga waɗanda suke cikin duhu. Sa’ad da kiran zai zo, ‘Ga shi, ango yana zuwa; ku fita ku tarye shi,’ waɗanda ba su karɓi mai mai tsarki ba, waɗanda ba su riƙe alherin Kristi a cikin zukatansu ba, za su gane, kamar budurwai marasa hikima, cewa ba su shirya su taryi Ubangijinsu ba. Ba su da ikon, a cikin kansu, su samu man, kuma rayuwarsu ta lalace. Amma idan aka roƙi Ruhu Mai Tsarki na Allah, idan muka roƙa, kamar yadda Musa ya yi, ‘Ka nuna mini ɗaukakarka,’ ƙaunar Allah za ta zubo a cikin zukatanmu. Ta cikin bututun zinariya za a sadar mana da man zinariya. ‘Ba da ƙarfi ba, ba kuwa da iko ba, sai dai ta wurin Ruhuna, in ji Ubangijin Runduna.’ Ta wurin karɓar haskoki masu haske na Rana ta Adalci, ’ya’yan Allah suna haskakawa kamar fitilu a cikin duniya.” Review and Herald, July 20, 1897.
Those running “to and fro” in Amos add to the testimony identifying the class of Seventh-day Adventist’s that reject their responsibility to “understand” the special message from the book of Revelation that is unsealed when “the time is at hand.”
Waɗanda suke “kai-komo” a cikin Amos suna ƙara wa shaidar da ke bayyana irin ajin mabiya Adventist na Rana ta Bakwai waɗanda suke ƙin nauyin da ke kansu na “ganewa” saƙo na musamman daga littafin Ru’ya ta Yohanna, wanda aka buɗe sa’ad da “lokaci ya yi kusa.”
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Yanzu muna rayuwa ne a wani lokaci mafi haɗari ƙwarai, kuma babu ko ɗaya daga cikinmu da ya kamata ya yi jinkiri wajen neman shiri domin zuwan Almasihu. Kada kowa ya bi misalin budurwai marasa hikima, ya kuma ɗauka cewa zai kasance lafiya ya jira har sai lokacin tsanani ya zo kafin ya sami shirye-shiryen hali da zai tsaya a wannan lokaci. Zai yi latti ƙwarai a nemi adalcin Almasihu sa’ad da aka kira baƙi su shiga, aka kuma bincike su. Yanzu ne lokacin da za a sa adalcin Almasihu,—tufafin bikin aure wanda zai dace da kai ka shiga cikin liyafar auren Ɗan Ragon. A cikin misalin, an nuna budurwai marasa hikima suna roƙon mai, amma suka kasa samunsa bisa ga roƙonsu. Wannan alama ce ta waɗanda ba su shirya kansu ba ta wurin haɓaka hali da zai tsaya a lokacin tsanani. Kamar dai su je wa maƙwabtansu su ce, Ku ba ni halinku, in ba haka ba zan hallaka. Waɗanda suke da hikima ba za su iya ba da mai nasu ga fitilun budurwai marasa hikima masu laushin haske ba. Hali ba abu ba ne mai canjawa daga mutum zuwa mutum. Ba a sayensa ko a sayar da shi; ana same shi ne. Ubangiji ya ba kowane mutum dama ya sami hali na adalci a cikin sa’o’in jarrabawa; amma bai tanadi wata hanya ba wadda wani ɗan Adam zai iya ba wani halin da shi ya haɓaka ta wurin wucewa cikin matsananciyar ƙwarewa, ta wurin koyon darussa daga Babban Malami, domin ya iya bayyana haƙuri a ƙarƙashin gwaji, ya kuma yi bangaskiya har ya iya kawar da duwatsun rashin yiwuwa. Ba mai yiwuwa ba ne a ba da ƙamshin ƙauna,—a ba wa wani tawali’u, basira, da juriya. Ba mai yiwuwa ba ne ga zuciyar mutum ɗaya ta zuba cikin wata zuciya ƙaunar Allah da ta bil’adama.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth’s Instructor, January 16, 1896.
“Amma rana tana zuwa, kuma ta kusanto a kanmu, sa’ad da za a bayyana kowane bangare na hali ta wurin gwaji na musamman. Waɗanda suka tsaya da aminci ga ƙa’ida, waɗanda suka nuna bangaskiya har zuwa ƙarshe, su ne waɗanda aka same su da aminci a ƙarƙashin gwaji da jarabawa a lokutan baya na lokacin jarrabawarsu, kuma suka gina halayensu bisa kamannin Almasihu. Su ne waɗanda suka raya kusanci na ƙwarai da Almasihu, waɗanda, ta wurin hikimarsa da alherinsa, suke tarayya da yanayin Allahntaka. Amma babu wani ɗan Adam da zai iya ba wani cikakkiyar miƙa-zuciya da kyawawan halaye na tunani, ko ya cike gazawarsa da ƙarfin ɗabi’a. Kowannenmu na iya yi wa juna abubuwa da yawa ta wurin ba mutane misali irin na Almasihu, ta haka muna rinjayar su su je wurin Almasihu domin adalcin da ba tare da shi ba ba za su iya tsayawa a cikin shari’a ba. Ya kamata mutane su yi la’akari da muhimmiyar batun gina hali cikin addu’a, su kuma tsara halayensu bisa ga samfurin Allahntaka.” The Youth’s Instructor, January 16, 1896.