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.”
Nan pasaj n ap toujou egzamine a, ki fè kòmantè sou Kris kòm zanj nan Revelasyon dis la k ap desann, Kris kòm zanj pisan an ilistre «wòl Li ap jwe nan dènye sèn gwo konfli a ak Satan an». «Pozisyon» Kris te pran lè Li te mete pye dwat Li sou lanmè a epi pye goch Li sou tè sèk la «montre pisans ak otorite siprèm Li sou tout tè a». Lè Kris te rele «ak yon vwa fò», Li «te rele» «tankou lè yon lyon ap gwonde».
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.
Kris la pral manifeste tout puisans li nan “dènye sèn gwo konfli a”; e lè Kris manifeste tout puisans li, li fè sa antanke Lyon branch fanmi Jida a.
“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.
“Sovè a prezante devan Jan anba senbòl ‘Lyon nan branch fanmi Jida a’ ak ‘yon Ti Mouton tankou yo te touye l.’ Revelasyon 5:5, 6. Senbòl sa yo reprezante inyon pouvwa toupisan ak lanmou ki sakrifye tèt li. Lyon Jida a, ki tèlman terib pou moun ki rejte gras Li a, va Mouton Bondye a pou moun ki obeyisan ak fidèl yo.” Travay Apot yo, 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.”
Manifestasyon Kris la kòm Lyon nan branch fanmi Jida a mete anfaz sou travay li ni nan sele ni nan desele pwofesi biblik yo, selon tan divin pa li. Tousuit anvan tan eprèv limanite a fèmen, lè “tan an pwoche,” pral gen yon de sele yon verite espesyal nan Bib la k ap idantifye “bagay ki dwe rive talè konsa.”
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.
Revelasyon Jezikri a, Bondye te bay li, pou montre sèvitè li yo bagay ki gen pou rive byento; epi li voye l fè konnen li pa mwayen zanj li bay sèvitè li Jan: Li menm ki te rann temwayaj sou pawòl Bondye a, sou temwayaj Jezikri a, ak sou tout bagay li te wè. Benediksyon pou sila a ki li, ak pou moun ki tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo; paske tan an toupre. Revelasyon 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.”
Lè “tan” ki “toupre a” rive toutbon vre nan listwa, gen yon benediksyon ki pwononse sou moun ki li, ki tande “epi ki kenbe bagay ki ekri ladan l yo.” Mesaj espesyal la se yon mesaj ki mare ak tan, yon mesaj yo pa ka rekonèt sof lè “tan an toupre.” Lè sa a—nan tan sa a, e pa anvan—moun yo ap kapab li, tande “epi kenbe bagay ki ekri” nan liv Revelasyon an. Lè “tan an toupre,” benediksyon ki pwononse sou moun ki “li”, ki “tande” “epi ki kenbe bagay ki ekri ladan l yo” mache ann amoni ak ouvèti liv Danyèl la nan “tan lafen an.”
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.
Men ou menm, O Danyèl, fèmen pawòl yo, epi sele liv la, jouk nan tan lafen an: anpil moun va kouri ale vini, epi konesans va ogmante. Danyèl 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.
“Anpil” k ap kouri “ale vini” yo, (sa ki reprezante etid Pawòl Bondye a) ap fè sa nan “tan lafen an,” lè “pawòl” ki te “sele” nan “liv” Danyèl la vin devwale. Men, gen yon lòt gwoup vyèj k ap kouri ale vini tousuit apre lwa dimanch lan Ozetazini.
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.
Gade, jou sa yo ap vini, se Senyè Bondye a ki di sa, kote m ap voye yon grangou nan peyi a, pa yon grangou pen, ni yon swaf dlo, men yon grangou pou tande pawòl Senyè a. Yo pral moute desann soti nan yon lanmè rive nan yon lòt, epi soti nan nò jouk nan lès; yo pral kouri ale vini pou chèche pawòl Senyè a, men yo p ap jwenn li. Nan jou sa a, bèl jenn fi yo ak jenn gason yo ap febli anba swaf. Moun ki sèmante sou peche Samari a, epi ki di: Bondye pa w la, o Dan, vivan; epi: Koutim Bècheba a vivan; menm yo menm yo pral tonbe, epi yo p ap janm leve ankò. Amòs 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.
Peche Samari a se te peche Ahab ak Jezabèl te reprezante a, Ahab ki reprezante Etazini epi Jezabèl legliz Katolik la. Jezabèl, Ahab ak fo pwofèt yo nan konfwontasyon an ak Eli sou Mòn Kamèl la, se yon tip lwa dimanch lan. Nan konfwontasyon an, te gen de gwoup pwofèt ki pa sen: pwofèt Baal yo ak prèt Achera yo. Baal te youn nan dye yo yo t ap adore; lòt la yo t ap adore nan Achera yo se te Astarté. Baal te yon dye gason, epi Astarté te yon dye fi. Ansanm, dye gason an reprezante leta a, epi dye fi a reprezante legliz la.
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.
Bondye ki te etabli nan Dann lan, se premye wa Samari a, Jeroboram, ki te etabli li; li te fè leve yon ti towo an lò ni nan Betèl ni nan Dann. Betèl vle di kay Bondye, epi Dann vle di jijman; ansanm yo reprezante konbinezon legliz ak leta, ki fèt Ozetazini anvan ranfòsman obsèvans dimanch la. De ti towo an lò sa yo te reprezante pa ti towo an lò Arawon an.
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.
Yon ti towo bèf se yon bèt, epi yon estati an lò se yon imaj; konsa, ti towo bèf an lò Arawon an, ansanm ak de ti towo bèf an lò Jewobowam yo, reprezante inyon legliz ak leta ki fèt tousuit anvan aplikasyon fòse lwa dimanch lan Ozetazini. Nan ka Jewobowam nan, de vil yo bay yon dezyèm temwayaj pou senbolis inyon legliz ak leta a, ki defini kòm imaj bèt la nan liv Revelasyon an.
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.
Fason Bècheba a reprezante alyans Abraram nan. Premye fwa non « Bècheba » parèt se nan Jenèz venneyen, yon pasaj apot Pòl sèvi avè l pou l te opoze moun ki t ap sijere nan epòk pa l la ke fòk yon moun kenbe lwa seremoni yo ak sikonsizyon pou l kapab sove. Pòl sèvi ak pasaj kote premye mansyon Bècheba a chita a. Li sèvi ak istwa sa a pou l adrese de alyans diferan e opoze nan menm istwa a. Pòl sèvi ak pitit sèvant lan (Izmayèl) pou reprezante yon alyans ki baze sou pouvwa lèzòm, epi li mete Izmayèl an kontras ak Izarak, moun li sèvi avè l pou reprezante yon alyans ki baze sou pouvwa Bondye. Pasaj sa a nan Bib la se premye fwa yo mansyone Bècheba, epi pita nan listwa Pòl sèvi ak istwa sa a pou dekri yon sitiyasyon nan pwòp listwa pèsonèl li ki te deja ilistre nan listwa biblik. Pòl te kwè e li te anseye ke listwa biblik repete.
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.
Menmsi Pòl sèvi ak pasaj sa a nan Jenèz 21 pou ilistre de alyans opoze, nan pasaj la gen de alyans Bondye fè ak Abraram, men se pa de alyans sa yo Pòl tire nan istwa a. Nan pasaj la, Bondye ankò pwomèt pou akonpli pwomès Li te fè pou fè Abraram papa anpil nasyon atravè Izarak, epi Li pwomèt tou ke Li ta fè Izmayèl papa yon gwo nasyon. Yon sèl pasaj nan Ekriti yo, kat alyans yo fè referans ak yo, e se premye fwa Bècheba mansyone nan Ekriti yo.
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.
Se poutèt sa, li di Abraram: Chase sèvant sa a ansanm ak pitit gason li a; paske pitit gason sèvant sa a p ap eritye ansanm ak pitit gason m nan, sa vle di Izarak. E bagay sa a te fè Abraram anpil lapenn poutèt pitit gason li a. Men Bondye di Abraram: Pa kite sa fè ou lapenn poutèt ti gason an, ni poutèt sèvant ou a; nan tout sa Sara di ou, koute vwa li; paske se nan Izarak yo va rele desandans ou. Epi tou, m ap fè pitit gason sèvant la tounen yon nasyon, paske li se desandans ou. Abraram leve granmaten, li pran pen ak yon boutèy dlo, li bay Agar yo, li mete sa sou zepòl li, ansanm ak timoun nan, epi li voye l ale. Li pati, epi li t ap moute desann nan dezè Bechèba a. Jenèz 21:10–14.
Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.
Bècheba reprezante alyans Abraram nan. Nan menm chapit la menm, Abraram te fè yon alyans tou ak Abimelèk.
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.
Epi sa, nan tan sa a, Abimelèk ak Pikòl, chèf kòmandan lame li a, pale ak Abraram, yo di l konsa: Bondye avèk ou nan tout sa w ap fè yo. Koulye a, se pou ou sèmante m isit la devan Bondye, ou p ap aji avèk manti avè m, ni ak pitit gason m, ni ak pitit pitit mwen; men dapre bonte mwen te montre ou a, se konsa ou va aji anvè mwen ak anvè peyi kote ou te viv kòm etranje a. E Abraram di: M ap sèmante.
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.
Epi Abraram te fè Abimelèk repwòch poutèt yon pi dlo, ke sèvitè Abimelèk yo te pran pa fòs. Epi Abimelèk di: Mwen pa t konnen kiyès ki te fè bagay sa a; ni ou pa t di m sa, ni mwen pa t tande pale de li anvan jòdi a.
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?
Epi Abraram pran mouton ak bèf, li ba yo bay Abimelèk; epi toude fè yon alyans. Epi Abraram mete sèt ti mouton femèl nan bann nan apa. Epi Abimelèk di Abraram: Ki siyifikasyon sèt ti mouton femèl sa yo ou mete apa?
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.
Epi li di: W a pran sèt ti mouton fi sa yo nan men m, pou yo ka sèvi m kòm temwen ke se mwen ki fouye pi sa a. Se poutèt sa yo rele kote sa a Beècheba, paske se la yo toude te fè sèman. Konsa yo te fè yon alyans nan Beècheba; apre sa, Abimelèk leve, ansanm ak Pikòl, chèf kòmandan lame pa li a, epi yo tounen nan peyi Filisten yo. Epi Abraram plante yon boskè nan Beècheba, e li rele la non SENYÈ a, Bondye etènèl la.
And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.
Epi Abraram te rete anpil jou nan peyi moun Filisti yo. Jenèz 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.”
Bècheba se senbòl alyans Bondye avèk Abraram. Gen plizyè istwa alyans make nan Bib la ki lye Bècheba avèk alyans Abraram lan. “Beer” vle di pi, epi “sheba” vle di “sèt.” Sheba se menm mo ebre a yo tradui kòm “sèt fwa,” ke William Miller te byen konprann pou reprezante pwofesi de mil senk san ven ane a nan Levitik vennsis. Se te premye “pwofesi tan” li te dekouvri, epi se te premye verite fondamantal yo te mete sou kote an 1863. Nan pasaj kote mo “sheba” a tradui kòm “sèt fwa” nan kat vèsè diferan, pinisyon Bondye a ki reprezante pa “sèt fwa” yo rele “kontestasyon alyans mwen an.”
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.
Lè sa a, mwen menm tou, m ap mache kont nou, e m ap pini nou ankò sèt fwa poutèt peche nou yo. E m ap fè yon nepe vini sou nou, ki va tire revanj pou vyolasyon alyans mwen an; epi lè n ap rasanble anndan vil nou yo, m ap voye maladi epidemi an nan mitan nou; e nou va lage nan men lènmi an. Levitik 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.”
Mo ki tradui kòm “sèt fwa” a, e ki reprezante “diskòd” alyans Bondye a nan Levitik vennsis, ki se “sheba” nan mo Beècheba, tradui tou de fwa nan liv Danyèl la: yon fwa kòm “sèman” ki ekri nan lalwa Moyiz la, epi yon fwa kòm “madichon.” Ni “sèman” an ni “madichon” an tradui soti nan mo “sheba” a, paske li pa sèlman vle di “sèt,” men li gen ladan l tou konsèp yon alyans oswa yon “sèman” ki, si yo vyole li, pwodui yon “madichon.”
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.
Wi, tout Izrayèl te vyole lalwa ou a, yo menm yo te detounen kò yo pou yo pa t obeyi vwa ou; se poutèt sa madichon an vide sou nou, ansanm ak sèman ki ekri nan lalwa Moyiz, sèvitè Bondye a, paske nou te peche kont li. Danyèl 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.
Pawòl “sheba” oswa sèt la, ki te reprezante sèt ti mouton yo te ofri bò yon pi nan Bècheba, reprezante alyans lan. Epi alyans Bondye a, oswa sèman Li a, deklare ke moun ki obeyisan yo viv, epi moun ki dezobeyisan yo mouri.
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).
Bècheba senbolize alyans ki reprezante pa lafwa Abraram. Se konsa, lè “bèl vyèj” Amos uit yo, ki se tou “vyèj sòt” Matye vennsenk yo, ki se tou “mechan” Danyèl douz yo, ap fè sèman “pa peche Samari a”, yo ap sèmante fidelite anvè mak Jezabèl la (papote a), li menm ki fè fònikasyon ak Akab (Nasyonzini) epi ki ap gouvène sou imaj bèt la (Etazini).
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.
Lè menm “bèl jenn fi” sa yo di: “Bondye pa w la, o Dann, vivan,” y ap bese tèt yo devan estati an lò yon ti towo bèf, jan de temwen yo (Arawon ak Jeroboram) te idantifye l. Ti towo bèf an lò a reprezante imaj bèt la, ki se konbinezon legliz ak leta.
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.
Lè menm vyèj sa yo deklare ke “chemen” Bècheba a “vivan,” mo “chemen” an vle di “wout.” Se egzakteman menm mo a yo itilize pou idantifye “chemen” “ansyen santye” yo nan Jeremi 6:16. Vyèj sa yo ap di ke, menm si yo te bese devan imaj bèt la epi yo te aksepte mak otorite li a, yo toujou pitit Abraram. Yo ap kouri monte desann avèk foli nan Pawòl Bondye a, ap chèche mesaj “lès” la ak “nò” a reprezante a, epi soti “lanmè rive lanmè,” pandan yo toujou ap deklare yo se Advantis Setyèm Jou, men li twò ta.
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.
Men nouvèl ki soti nan lès la ak nan nò a pral boulvèse l; se poutèt sa li pral soti avèk gwo kòlè pou l detwi, e pou l disparèt nèt anpil moun. Epi li pral plante tant palè li yo ant de lanmè yo sou mòn sen bèl pouvwa a; men li pral rive nan fen li, e pèsonn p ap ede l. Danyèl 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.”
Vyèj sa yo ap chèche mesaj de vèsè sa yo ki vin anvan yo. Dènye mesaj avètisman an, ki te devwale nan tan lafen an an 1989, lè, jan sa dekri nan Danyèl onz, vèsè karant, “peyi yo” ki te reprezante ansyen Inyon Sovyetik la te disparèt devan pouvwa papisite a ak Etazini yo, idantifye dènye monte ak dènye tonbe papisite a. Nan de vèsè sa yo, yon mesaj ke lès la ak nò a reprezante fè wa nò a (pap la) fache anpil, epi dènye pèsekisyon an kòmanse; epi li fini nan vèsè karantsenk, lè papisite a plante “tabènak” yo, yon mo ki soti nan ebre a e ki vle di “tant” (tant se yon senbòl yon legliz), men se “tabènak” “palè” pa li a, ki reprezante yon leta. Kote li mete tant ki reprezante konbinezon legliz ak leta a, oswa jan Jan rele l nan Revelasyon an, imaj bèt la, se “ant lanmè yo,” an pliryèl. Vyèj saj yo ap chèche dènye mesaj avètisman an ki reprezante nan vèsè karannkat ak karantsenk Danyèl onz yo, epi nan vèsè ki vini touswit apre a, Mikayèl leve kanpe epi tan gras la fèmen. Epi nan moman sa a, Amos 8:14 di vyèj saj yo “va tonbe, epi yo p ap janm leve ankò.”
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.
Lè vyèj ki bèl yo ap deklare yo se Advantis Setyèm Jou, nan menm moman y ap bese tèt devan imaj bèt la, Jan prezante yo kòm Jwif ki di yo se Jwif men ki pa sa. Y ap fè reklamasyon yo se pitit Abraram, men yo ap bay manti.
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.
Gade, m ap fè moun sa yo ki nan sinagòg Satan an, ki di yo se Jwif, men yo pa sa, e yo bay manti; gade, m ap fè yo vini adore devan pye ou, epi yo va konnen mwen renmen ou. Revelasyon 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.
Yo te aksepte mak papote a, e konsa yo aksepte karaktè pa li a. Yo fè konnen yo se Jwif, oswa yo fè konnen yo se Advantis k ap kenbe Saba a, men lè sa a yo gen karaktè pap la, ki, pami lòt bagay, chita “nan tanp Bondye a.” Yo fè konnen yo se Advantis, oswa yo fè konnen yo nan tanp Advantis la, men yo pa plis Advantis pase pap la se kretyen.
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.
Moun k ap kouri ale vini pou chèche “pawòl Senyè a” yo pa “moun saj” yo idantifye nan liv Danyèl la—men yo idantifye yo kòm “vyèj”. Li klè ke moun k ap pwonmennen, ki grangou e k ap mouri swaf nan vèsè yo pa “konprann” “pawòl Senyè a”, paske se menm bagay sa a yo ap chèche nan vèsè yo. Pawòl Senyè a ki revele jis anvan tan gras la fini se Revelasyon Jezikri a, epi moun sòt yo, mechan yo, oswa “bèl vyèj” yo se sila yo ki pa t konprann ogmantasyon konesans ki soti nan liv Danyèl la. Yo pa t gen lwil nesesè a pou yo kontinye rive jouk nan nòs la, jan Matye anseye sa.
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!”
“Grangou” sa a se fen tan gras la. “Jèn fi” Amos yo, k ap chèche pen (Pawòl Bondye a) ak dlo (Sentespri a) nan vèsè yo, se “mechan” Danyèl yo ki pa “konprann”. Yo se jèn fi san konprann Matye yo, k ap chèche Sentespri a; sa ki, ansanm sou temwayaj twa temwen, idantifye sila yo ki vin reyalize opòtinite yo te genyen pou yo prepare pou maryaj la pase, epi yo pa gen rad pou yo ale nan nòs la, paske yo te refize “tande” mesaj espesyal la k ap devwale kounye a. Depi lè mesaj espesyal la devwale, jouk rive nan fen tan gras la, se tan dènye apèl la pou delivrans. Rive nan tan sa a san preparasyon, se prepare tèt ou pou w tande pawòl sa yo: “Twò ta!”
“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.
“Gen yon mond k ap viv nan mechanste, nan twonpri ak nan ilizyon, nan menm lonbraj lanmò a,—ap dòmi, ap dòmi. Ki moun k ap santi doulè nanm pou reveye yo? Ki vwa ki ka rive jwenn yo? Lespri mwen te transpòte nan lavni an, lè siyal la pral bay. ‘Men, Veterinè marye a ap vini; soti al kontre li.’ Men gen kèk ki pral pran reta pou yo jwenn lwil pou ranpli lanp yo ankò, epi twò ta yo pral dekouvri ke karaktè a, ki reprezante pa lwil la, pa ka transfere.” Review and Herald, 11 fevriye 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.”
Liy pwofetik parabòl dis vyèj yo reprezante a sèvi ak lwil pou reprezante karaktè, men “lwil an lò a” ak “lwil sen an” reprezante tou mesaj “Lespri Bondye a.”
“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.
“Moun Bondye chwazi yo, ki kanpe bò kote Seyè tout tè a, gen pozisyon ki te yon fwa bay Satan kòm cheriben ki kouvri a. Pa mwayen èt sen yo ki antoure twòn li an, Seyè a kenbe yon kominikasyon san rete ak abitan tè a. Lwil an lò a reprezante gras Bondye sèvi pou l toujou founi lanp kwayan yo, pou yo pa bat je epi etenn. Si se pa t pou lwil sen sa a ki vide soti nan syèl la nan mesaj Lespri Bondye a, ajan mechanste yo t ap gen kontwòl total sou lèzòm.”
“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.
Bondye pa jwenn onè lè nou pa resevwa kominikasyon li voye ban nou yo. Konsa nou refize lwil an lò li ta vide nan nanm nou pou l ta transmèt bay moun ki nan fènwa yo. Lè apèl la va fèt, “Men, Veterinè a ap vini; soti al kontre li,” sila yo ki pa resevwa lwil sen an, ki pa pran swen favè Kris la nan kè yo, va jwenn, menm jan ak vyèj sòt yo, yo pa pare pou kontre Seyè yo. Yo pa gen, nan tèt pa yo, pouvwa pou jwenn lwil la, e lavi yo kraze nèt. Men si yo mande Sentespri Bondye a, si nou sipliye, menm jan Moyiz te fè a, “Montre m glwa ou,” lanmou Bondye ap vide nan kè nou an abondans. Atravè tiyo an lò yo, lwil an lò a va transmèt ban nou. “Se pa avèk fòs, ni ak pouvwa, men se pa Lespri mwen, di Seyè ki gen tout lame yo.” Lè pitit Bondye yo resevwa reyon briyan Solèy Jistis la, yo klere tankou limyè nan lemonn. Review and Herald, 20 jiyè 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.”
Moun k ap kouri “ale vini” nan Amos la ajoute sou temwayaj ki idantifye gwoup Advantis Setyèm Jou yo ki rejte responsablite yo pou yo “konprann” mesaj espesyal ki soti nan liv Revelasyon an, ki devwale lè “tan an rive toupre.”
“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.
“Nou ap viv kounye a nan yon tan ki pi danjere anpil, e pa youn nan nou pa ta dwe pran reta pou chèche yon preparasyon pou vini Kris la. Pa kite pèsonn suiv egzanp vyèj sòt yo, epi panse li va san danje pou tann jiskaske kriz la rive anvan li jwenn yon preparasyon karaktè pou kanpe nan tan sa a. Li pral twò ta pou chèche lajistis Kris la lè y ap rele envite yo antre epi egzamine yo. Kounye a se tan pou nou mete lajistis Kris la sou nou,—rad nòs la ki va rann nou apwopriye pou antre nan soupe maryaj Ti Mouton an. Nan parabòl la, vyèj sòt yo parèt ap mande lwil, men yo pa resevwa l lè yo mande l. Sa se yon senbòl pou moun ki pa t prepare tèt yo lè yo devlope yon karaktè ki ka kanpe nan tan kriz. Se kòmsi yo ta ale bò kote vwazen yo epi di: Ban mwen karaktè pa ou a, sinon m ap pèdi. Moun ki te saj yo pa t kapab pataje lwil yo a ak lanp vyèj sòt yo ki t ap mouri. Karaktè pa transfere. Li pa pou achte ni vann; se pou genyen li. Senyè a bay chak moun yon opòtinite pou jwenn yon karaktè jis pandan lè gras yo; men li pa bay yon mwayen kote yon moun ta ka transmèt bay yon lòt karaktè li devlope a pandan li t ap pase nan eksperyans difisil, pandan li t ap aprann leson nan men gran Anseyan an, pou li ka montre pasyans anba eprèv, epi egzèse lafwa yon fason pou li ka deplase mòn enposiblite yo. Li enposib pou transmèt bon sant lanmou a,—pou bay yon lòt dousè, tak, ak pèseverans. Li enposib pou yon kè imen vide lanmou Bondye ak limanite nan yon lòt kè.”
“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.
“Men, jou a ap vini, e li toupre sou nou, lè chak aspè nan karaktè a va revele pa tantasyon espesyal. Moun ki rete fidèl ak prensip, ki egzèse lafwa jouk nan fen an, se yo menm ki va moun ki te pwouve yo fidèl anba tès ak eprèv pandan lè anvan yo nan tan favè yo, e ki te fòme karaktè dapre resanblans Kris la. Se moun ki te kiltive yon relasyon pwòch ak Kris la ki va sa yo ki, pa mwayen sajès ak gras li, patisipe nan nati diven an. Men, okenn èt imen pa ka bay yon lòt devouman kè ak kalite lespri nòb, ni ranpli mank li yo ak fòs moral. Chak nan nou ka fè anpil youn pou lòt lè nou bay lèzòm yon egzanp ki sanble ak Kris la, konsa enfliyanse yo pou yo ale jwenn Kris la pou jistis san li yo pa ka kanpe nan jijman an. Moun yo ta dwe, nan lapriyè, konsidere zafè enpòtan fòmasyon karaktè a, epi fòme karaktè yo dapre modèl diven an.” The Youth’s Instructor, 16 janvye 1896.