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.”

Yalĩko aho tukĩrĩ kuonania, iko rĩrĩa ĩrĩ na maelezo juu ya Kristo kama malaika katika Ufunuo kumi ashukaye, Kristo kama Malaika Mkuu huonyesha “fungu analolitenda katika matukio ya kufunga ya pambano kuu na Shetani.” “Nafasi” aliyochukua Kristo alipoweka mguu wake wa kuume juu ya bahari na mguu wa kushoto juu ya nchi kavu “yaonyesha uweza wake mkuu na mamlaka yake juu ya dunia yote.” Kristo alipolia “kwa sauti kuu,” “alilia” “kama vile simba angurumavyo.”

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.

Kristo ayang’yo okhwolesa obunyali Bwaye bwosi mu “ebikolokholo by’emalilikho eby’olukaka olukhongo,” kandi olwo Kristo ayang’yo okhwolesa obunyali Bwaye bwosi, akholanga lulwe nga Intare y’elikabila lya Yuda.

“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.

“Omuhonokya ashohorerwa omu maisho ga Yohaana omu bimenyetso bya ‘Entare y’ekika kya Yuda’ n’ekya ‘Omwana gw’Entaama nk’owabaziibwe.’ Okushuuruurwa 5:5, 6. Ebi bimenyetso nibikyoreka obumwe bw’obushoboorozi bwona bwona n’okugonza okw’okweherezayo. Entare ya Yuda, ey’entiinisa munonga eri abo abanga embabazi Ze, niijo eriba Omwana gw’Entaama gwa Ruhanga eri abooroberezi kandi abeesigwa.” Ebyakozirwe n’Abatume, 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.”

Kuyefunuliwa kwa Kristo kama Simba wa kabila la Yuda kunasisitiza kazi yake katika kutiwa muhuri na kufunuliwa kwa unabii wa Biblia, kulingana na wakati wake wa kimungu. Muda mfupi kabla ya kufungwa kwa kipindi cha rehema kwa wanadamu, wakati “wakati umekaribia,” kutakuwako kufunuliwa kwa ukweli maalumu wa Biblia unaotambulisha “mambo ambayo hayana budi kuwako upesi.”

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.

Bucinari bwa Yesu Kristo, ubwo Imana yamuhaye ngo yereke abagaragu bayo ibintu bigomba kubaho vuba; maze ibwohereza ibimenyetso ibicishije ku mumarayika wayo ku mugaragu wayo Yohana: ari we wahamije ijambo ry’Imana, n’ubuhamya bwa Yesu Kristo, n’ibintu byose yabonye. Hahirwa usoma, n’abumva amagambo y’ubu buhanuzi, bakitondera ibyanditswemo: kuko igihe kiri bugufi. Ibyahishuwe 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.”

“時”として「近づいている」その時が実際に歴史の中に到来するとき、「これを朗読する者」と、これを聞き、「その中に記されていることを守る者たち」との上に、祝福が宣告される。その特別なメッセージは、時に即したメッセージであり、「その時が近づいている」ときにのみ認識されるものである。そうして―その時に、しかもそれ以前ではなく―人々は黙示録に「記されていることを朗読し、聞き、そして守る」ことができるようになる。「その時が近づいている」とき、「これを朗読する者」「聞く者」「その中に記されていることを守る者たち」に宣告されるその祝福は、「終わりの時」におけるダニエル書の開封と対応している。

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.

Lakini wewe, Ee Danieli, yafunge maneno haya, ukautie muhuri huo kitabu, hata wakati wa mwisho; wengi watapita huku na huku, na maarifa yataongezeka. Danieli 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.

“বহুজন,” যাহারা “এদিক-ওদিক দৌড়াইতেছে,” (যাহা ঈশ্বরের বাক্যের অধ্যয়নকে নির্দেশ করে) তাহারা “শেষকালে” এমন করিতেছে, যখন দানিয়েলের “পুস্তকে” যেসব “বাক্য” “রুদ্ধ” রাখা হইয়াছিল, তাহা উন্মুক্ত করা হয়। কিন্তু যুক্তরাষ্ট্রে রবিবার-আইনের ঠিক পরেই এদিক-ওদিক দৌড়াইতেছে এমন কুমারীদের আর-এক শ্রেণী আছে।

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.

“Regardez, les jours viennent, dit le Seigneur, l’Éternel, où j’enverrai une famine dans le pays, non une famine de pain, ni une soif d’eau, mais la faim d’entendre les paroles de l’Éternel. Ils erreront d’une mer à l’autre, et du nord jusqu’à l’orient, ils iront çà et là pour chercher la parole de l’Éternel, et ils ne la trouveront pas. En ce jour, les belles vierges et les jeunes hommes défailliront de soif. Ceux qui jurent par le péché de Samarie, et qui disent: Ton dieu, ô Dan, est vivant! et: La voie de Beer-Shéba est vivante! ceux-là tomberont, et ne se relèveront jamais.” 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.

Ububi bwa Samariya bwari ububi bugaragazwa na Ahabu na Yezebeli, Ahabu agereranya Leta Zunze Ubumwe z’Amerika, na Yezebeli agereranya Itorero Gatolika. Yezebeli, Ahabu, n’abahanuzi b’ibinyoma mu guhangana na Eliya ku Musozi Karumeli, bishushanya itegeko ryo ku Cyumweru. Muri uko guhangana hariho amatsinda abiri y’abahanuzi batari abera: abahanuzi ba Bali n’abatambyi b’igicaniro cyo mu mashyamba. Bali yari umwe mu mana zasengwaga; indi yasengerwaga mu mashyamba yari Ashtaroti. Bali yari imana y’igitsina gabo, naho Ashtaroti yari imana y’igitsina gore. Hamwe na hamwe, icyo kigirwamana cy’igitsina gabo kigereranya ubutegetsi bwa Leta, naho icy’igitsina gore kigereranya itorero.

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.

ਢਾਨ ਵਿੱਚ ਸਥਾਪਿਤ ਕੀਤਾ ਗਿਆ ਦੇਵਤਾ ਸਮਾਰਿਆ ਦੇ ਪਹਿਲੇ ਰਾਜਾ ਯਰੋਬਆਮ ਦੁਆਰਾ ਸਥਾਪਿਤ ਕੀਤਾ ਗਿਆ ਸੀ, ਜਿਸ ਨੇ ਬੇਥੇਲ ਅਤੇ ਢਾਨ ਦੋਵੇਂ ਥਾਵਾਂ ਵਿੱਚ ਸੋਨੇ ਦੇ ਬਛੜੇ ਖੜੇ ਕੀਤੇ। ਬੇਥੇਲ ਦਾ ਅਰਥ ਹੈ ਪਰਮੇਸ਼ੁਰ ਦਾ ਘਰ ਅਤੇ ਢਾਨ ਦਾ ਅਰਥ ਹੈ ਨਿਆਂ, ਅਤੇ ਇਹ ਦੋਵੇਂ ਮਿਲ ਕੇ ਕਲੀਸਿਆ ਅਤੇ ਰਾਜ ਦੀ ਉਸ ਸੰਯੁਕਤਤਾ ਦਾ ਪ੍ਰਤੀਕ ਹਨ, ਜੋ ਐਤਵਾਰ-ਪਾਲਨਾ ਦੇ ਲਾਗੂ ਕੀਤੇ ਜਾਣ ਤੋਂ ਪਹਿਲਾਂ ਸੰਯੁਕਤ ਰਾਜ ਅਮਰੀਕਾ ਵਿੱਚ ਹੋਂਦੀ ਹੈ। ਉਹ ਦੋ ਸੋਨੇ ਦੇ ਬਛੜੇ ਹਾਰੂਨ ਦੇ ਸੋਨੇ ਦੇ ਬਛੜੇ ਦੁਆਰਾ ਪ੍ਰਤਿਨਿਧਿਤ ਕੀਤੇ ਗਏ ਸਨ।

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.

Ekana ya moke ezalí nyama, mpe ekeko ya wolo ezalí elilingi; yango wana, mwana-ngɔmbɛ ya wolo ya Arona mpe lisusu bana-ngɔmbɛ mibale ya wolo ya Yeroboame bazali komonisa bosangani ya lingomba mpe ya mboka, oyo esalemaka mpenza mwa moke liboso ya kotindama ya mobeko ya Lomingo na Etats-Unis. Na oyo etali Yeroboame, bingumba mibale epesi litatoli ya mibale mpo na elembo ya bosangani ya lingomba mpe ya mboka, oyo elimbolami lokola elilingi ya nyama kati na mokanda ya Emoniseli.

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.

Nzira yaBeersheba inomiririra sungano yaAbrahama. Kutaurwa kwokutanga kwezita rokuti “Beersheba” kuri muna Genesisi makumi maviri neimwe, inova ndima inoshandiswa nomuapostora Pauro kupikisa avo vaikarakadza mumazuva ake kuti munhu anofanira kuramba achichengeta mitemo yemitambo nokudzingiswa kuti aponeswe. Pauro anoshandisa ndima iri apo panowanikwa kutaurwa kwokutanga kwaBeersheba. Anoshandisa nhoroondo iyoyo kubata sungano mbiri dzakasiyana uye dzinopesana dziri munyaya imwe chete. Pauro anoshandisa mwanakomana womurandakadzi (Ishmaeri) kumiririra sungano yakavakirwa pasimba romunhu, uye anoenzanisa Ishmaeri naIsaka, waanoshandisa kumiririra sungano yakavakirwa pasimba raMwari. Ndima iyi yeBhaibheri ndiyo nguva yokutanga inotaurwa Beersheba, uye gare gare munhoroondo Pauro anoshandisa nhoroondo iyoyo kutsanangura mamiriro ezvinhu munhoroondo yake pachake akanga aratidzwa munhoroondo yeBhaibheri. Pauro aitenda uye aidzidzisa kuti nhoroondo yeBhaibheri inodzokorora.

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.

Naho Pawulo akoresha iki gice cyo mu Itangiriro makumyabiri na rimwe kugira ngo yerekane amasezerano abiri anyuranye, muri icyo gice harimo amasezerano abiri Imana igirana na Aburahamu, ariko si yo masezerano yombi Pawulo akura muri iyo nkuru. Muri icyo gice Imana yongeye gusezeranya ko izasohoza isezerano ryayo ryo kugira Isaka se w’amahanga menshi binyuze kuri Isaka, kandi nanone isezeranya ko Izimayeli izamugira se w’ishyanga rikomeye. Igice kimwe cy’Ibyanditswe, amasezerano ane avugwamo, kandi ni bwo bwa mbere Beri-sheba ivugwa mu Byanditswe.

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.

Kvarhi Sarah akahaan Abraham: “Muesa nakhaa angkaknu ka hloiṇaakchanu hoi a capa hi; ziakachun hi bondwoman capa hi ka capa, Isaac, hoi ro a ro co heir ta hlah.” Tichun cu Abraham mit hmuh ah a capa ruangah a nging ngai tuk. Asinain Pathian in Abraham kha akahaan, “Naupang ruangah le na bondwoman ruangah na mit hmuh ah nging ngai hlah seh; Sarah in nangmah kha a simmi hmuahhmuah ah a aw ngai; ziakachun Isaac ah na thlah kha kawh a si lai. Cun bondwoman capa kha zong rammi pakhat ka ser hnga, ziakachun amah cu na thlah a si.” Tichun Abraham cu zingkar ah a tho thuam, phaisa le tui ip pakhat a lak, Hagar kha a pe, a liangpar ah a chuanter, naupang zong, cun a thlah; tin, amah cu a feh tawm i Beersheba ramthlal ah a vahvai. Genesis 21:10–14.

Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.

Beerisheba ni kiwakilisho cha agano la Ibrahimu. Katika sura iyo hiyo, Ibrahimu naye alifanya agano na Abimeleki.

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.

Kurdish passage unavailable

This passage is not yet available in Kurdish.

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.

Kandi Abraham amukakalya Abimeleki olwak’oluzzi lw’amazzi, abaweereza ba Abimeleki lwe baali bamuggyeko n’amaanyi. Abimeleki n’agamba nti, Simanyi ani akoze ekigambo kino; era naawe tewankitegeezezza, so nange saakiwulira wabula leero.

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?

Иброҳим қўйлару молларни олиб, Абималахка берди; ва иккови аҳд туздилар. Иброҳим подадан етти урғочи қўзини алоҳида қўйди. Абималах Иброҳимга деди: «Сен алоҳида қўйган бу етти урғочи қўзи нима маъно англатади?»

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.

Na akasema, Kwa wana-kondoo hawa saba wa kike utapokea kutoka mkononi mwangu, ili wawe ushuhuda kwangu ya kwamba nimechimba kisima hiki. Kwa hiyo akapaita mahali pale Beer-sheba; kwa sababu huko wote wawili waliapa. Hivyo wakafanya agano huko Beer-sheba; kisha Abimeleki akaondoka, na Fikoli, jemadari mkuu wa jeshi lake, nao wakarudi katika nchi ya Wafilisti. Naye Ibrahimu akapanda kichaka huko Beer-sheba, akaliitia humo jina la Bwana, Mungu wa milele.

And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.

Abraham akatstaya mu nsi ya Bafilisitiya iminsi myinshi. Itanguriro 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.”

Beersheba ni ishara ya agano la Mungu pamoja na Ibrahimu. Katika Biblia zipo historia kadhaa za maagano zinazoonyesha uhusiano wa Beersheba na agano la Ibrahimu. “Beer” maana yake ni kisima, na “sheba” maana yake ni “saba.” Sheba ndilo neno lilelile la Kiebrania linalotafsiriwa kuwa “mara saba,” ambalo William Miller alilielewa kwa usahihi kuwa linawakilisha unabii wa miaka elfu mbili mia tano na ishirini katika Mambo ya Walawi ishirini na sita. Huo ndio uliokuwa “unabii wa wakati” wa kwanza kabisa aliougundua, na ndio ulikuwa ukweli wa kwanza wa msingi kuwekwa kando mwaka 1863. Katika kifungu ambamo neno “sheba” limetafsiriwa kuwa “mara saba” katika aya nne tofauti, adhabu ya Mungu inayowakilishwa na hizo “mara saba” inaitwa “mabishano ya agano langu.”

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.

ئەوجا منیش دژ بە دژایەتی لەگەڵتان دەڕۆم، و هێشتا حەوت هێندە بۆ گوناھەکانتان سزاتان دەدەم. و شمشێرێک بەسەرتاندا دێنم، کە تۆڵەی پەیمانەکەم دەسێنێت؛ و کاتێک لە ناو شارەکانتاندا کۆ دەبنەوە، من نەخۆشییەکی کوشندە لەنێوتاندا دەنێرم؛ و دەدرێنە دەستی دوژمن. لاویان 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.”

Neno linalotafsiriwa kuwa “mara saba” na kuwakilisha “ugomvi” wa agano la Mungu katika Mambo ya Walawi ishirini na sita, ambalo ni “sheba” katika neno Beer-sheba, pia limetafsiriwa mara mbili katika kitabu cha Danieli: mara moja kuwa “kiapo” kilichoandikwa katika sheria ya Musa, na mara moja kuwa “laana.” Yote mawili, “kiapo” na “laana,” yametafsiriwa kutoka kwa neno “sheba,” kwa maana halimaanishi tu ‘saba,’ bali pia linajumuisha dhana ya agano au “kiapo” ambacho kikivunjwa huleta “laana.”

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.

Ē, Isarala a’hụma nile emebiwo iwu gị, ọbụna site n’ịhapụ ụzọ, ka ha wee ghara irubere olu gị isi; ya mere, a wụkwasịwo anyị ọnụ iyi ahụ, na iyi ahụ e dere n’iwu Mosis, ohu Chineke, n’ihi na anyị emewo mmehie megide ya. Daniel 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.

“sheba,” iyo seba, eyali emelele amatakane musanvu eyaweebwayo ku luzzi e Beerisheeva, emelela endagaano. Era endagaano ya Katonda, oba ekirayiro Kye, kigamba nti abagondera baba balamu, n’abataagondera bafa.

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).

Beersheba ba theov hiam Abraham ginna upholo bohe the tenna ka ridingzotna thlai ahi. Tua ahihmanin, Amos bung giatna a “nungak hoinuite”, Matthew bung sawmnih-le-ngana a “nungak ngolte” cihte mah, Daniel bung sawmnih-na a “migilte” cihte mah in “Samaria mawhna tungah” ci-in cihtakna a sih uh ciangin, Jezebel mark (papacy) tungah amau’ cihtakna uh a sih uh ahi; tua Jezebel in Ahab (the United Nations) tawh kingaihna bawl hi a, ganhing lim (the United States) tungah vaihawm hi.

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.

ئەو هەمان «پاکیزە کچانە» کاتێک دەڵێن «ئەی دان، خوداکەت زیندووە»، ئەوان خۆیان دادەبەزن بۆ وێنە زێڕینەکەی گولەباخێک، وەک بە دوو شایەت ناسراوە (هارون و یەروبۆعام). گولەباخە زێڕینەکە نوێنەرایەتیی وێنەی ئاژەڵەکە دەکات، کە پێکهاتەی هاوبەشیی کڵێسا و دەوڵەتە.

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.

Apo virigini vava ni vakamacalataka ni sa “bula” na “i valavala” ni Peersipa, na vosa “i valavala” e kena ibalebale na “sala.” Oqo ga na vosa vata ga e vakayagataki me kilai kina na “sala” ni “gaunisala makawa” ena Jeremaia 6:16. Era kaya tiko na virigini oya ni dina ga ni ra sa cuva vua na matakau ni manumanu kila ka ciqoma na ivakatakilakila ni nona lewa, era se luve i Eparaama tikoga. Era cici vakasauri tiko yani ka lesu mai ena Vosa ni Kalou, ra vakasaqara na itukutuku e matataka na “tokalau” kei na “vualiku” kei na “mai wai ki wai,” ka ra se kaya tikoga ni ra iTikotiko ni Kavitu ni Siga, ia sa bera sara.

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.

Lelo nsa gucuma kyo kuli ubuvanganzo no kuli uburaruko kizomutera ubwoba; ni co gituma azosohoka afise ishavu ryinshi kugira ngo ahonye, kandi atikize rwose benshi. Kandi azoshinga amahema y’ingoro yiwe hagati y’ibiyaga ku musozi mweranda w’icubahiro; yamara azoshika ku mpera yiwe, kandi nta n’umwe azomufasha. Daniyeli 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.”

Aba bisi bikúúle balolele ujumbe wa aya hizi mbili zilizotangulia. Ujumbe wa mwisho wa onyo uliotiwa muhuri ukafunguliwa wakati wa mwisho mwaka wa 1989, wakati ambapo, kama ilivyoelezwa katika Danieli kumi na moja, aya ya arobaini, “nchi” zinazowakilisha uliokuwa Muungano wa Kisovyeti zilifagiliwa mbali na upapa pamoja na Marekani, hutambulisha kuinuka na kuanguka kwa mwisho kwa upapa. Katika aya hizi mbili ujumbe unaowakilishwa na mashariki na kaskazini humghadhabisha mfalme wa kaskazini (papa), na mateso ya mwisho huanza, nayo huisha katika aya ya arobaini na tano wakati upapa unapopanda “maskani” ambazo zimetokana na neno la Kiebrania lenye maana ya “hema,” (hema ni ishara ya kanisa), lakini ni “hema” ya “ikulu” yake, ambayo inawakilisha dola. Mahali anapoweka hema inayoakisi muungano wa kanisa na dola, au kama Yohana anavyoiita katika Ufunuo, sanamu ya mnyama, ni “katikati ya bahari,” katika wingi. Mabikira wazuri wanatafuta ujumbe wa mwisho wa onyo unaowakilishwa katika aya ya arobaini na nne na arobaini na tano za Danieli kumi na moja, na katika aya inayofuata mara hiyo Mikaeli husimama, na muda wa rehema hufungwa. Nayo wakati huo Amosi 8:14 husema kwamba mabikira wazuri “wataanguka, wala hawatasimama tena kamwe.”

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.

Wakati mabikira wazuri wanapodai kuwa Waadventista wa Sabato ya Saba, katika wakati uleule wanapouinamia sanamu ya mnyama, wameonyeshwa na Yohana kuwa Wayahudi wasemao kwamba wao ni Wayahudi, lakini sivyo. Wanadai kuwa watoto wa Ibrahimu, lakini wanasema uongo.

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.

Tala, nãha vaꞌe ajapóta chupekuéra, Satanás pe sinagógapegua, heꞌíva hikuái judíoha ha ndahaꞌéi, síno ijapu; tala, ajapóta chupekuéra ou hag̃ua ha oñesũ hag̃ua nde py renondépe, ha oikuaa hag̃ua che rohayhu hague. Apocalipsis 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.

Anebaheire akamanyiso k’obupapa, n’ahabw’ekyo bakaba baheireyo n’embeera ye. Beeyeta Abayudaaya, nari beeyeta Abadiventi abarinda Sabato, kwonka hanyima baba n’embeera ya papa, we kimwe aha bindi “oshutama omu rusengero rwa Ruhanga.” Beeyeta Abadiventi, nari beeyeta kuba omu rusengero rw’Abadiventi, kwonka tibari Badiventi okukira oku papa atari Mukristaayo.

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.

ئەوانەی بە “هاتووچۆ” دەگەڕێن بۆ داواکاریی “وشەی یەزدان”، ئەوان “دانا”کان نین کە لە پەڕتووکی دانیالدا ناسێنراون—بەڵام وەک “پاکیزەکچان” ناسێنراون. ئاشکرایە کە ئەوانەی لە ئایەتەکاندا سەرگەردانن، برسین و بە تینوێتی دەمرن، “تێناگەن” لە “وشەکانی یەزدان”، چونکە لە هەمان ئایەتانەدا بەدوای هەمان شتەوە دەگەڕێن. ئەو وشەی یەزدانەی کە تەنها پێش ئەوەی دەمەوەستی تاقیکردنەوە دابخرێت ئاشکرا دەکرێت، هەمان ئاشکراکردنی عیسای مەسیحە، و ئەو پاکیزەکچانەی نەزان، بەدکار، یان “جوانەکچان” ئەوانەن کە زیادبوونی زانیارییەکەیان لە پەڕتووکی دانیال تێنەگەیشتووە. ئەوان نەوتی پێویستیان نەبوو بۆ ئەوەی بەردەوام بن بۆ چوون بەدوای هاوسەرگیرییەکەدا، وەک مەتا فێر دەدات.

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!”

“Buhingwe” ubwo ni ugufungwa kw’igihe cy’igeragezwa. “Abakobwa b’isugi” ba Amosi bashaka umutsima (Ijambo ry’Imana) n’amazi (Mwuka Wera) muri ayo mirongo, ni bo “abanyabyaha” ba Daniyeli “batazumva”. Ni bo bakobwa b’isugi b’abapfu ba Matayo bashaka Mwuka Wera; ibyo, bihamijwe n’abahamya batatu, bigaragaza abamenya ko igihe cyabo cyo kwitegura ubukwe cyarangiye kandi ko badafite umwambaro wo kujya mu bukwe, kuko banze “kumva” ubutumwa bwihariye ubu buri gufungurwa. Uhereye igihe ubwo butumwa bwihariye bufunguriwe, kugeza igihe cy’ugufungwa kw’igihe cy’igeragezwa, ni cyo gihe cy’umuhamagaro wa nyuma wo gukizwa. Kugera kuri icyo gihe utiteguye ni ukwitegura kuzumva aya magambo ngo: “Byakererewe cyane!”

“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.

“Waliwo ensi eri mu bubi, mu bulimba ne mu kusubwa, mu kisiikirize ddala eky’okufa,—yeebase, yeebase. Baani abali mu kulumwa kw’omwoyo okubazuukusa? Ddoboozi ki eriyinza okubatuukako? Ebirowoozo byange byatwalibwa mu biseera eby’omu maaso, akabonero bwe kaliba kawereddwa. ‘Laba, Omugole ajja; mufulume mumusisinkane.’ Naye abamu baliba baludde okufuna amafuta ag’okwongera mu ttabaaza zaabwe, era nga kiyise nnyo obudde balizuula nti empisa, ezikiikirirwa amafuta, tezisobola kutwalibwa okuva ku muntu omu okudda ku mulala.” Review and Herald, February 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.”

Omulongo gw’obunnabbi ogukiikiriddwa enfumo ey’abawala ekkumi abakyaali abalamuzi gukozesa amafuta okukiikirira enneeyisa, naye “amafuta ag’ezaabu” ne “amafuta amatukuvu” nabyo bikiikirira obubaka obw’“Omwoyo gwa Katonda.”

“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.

“Abapfumsigwe amavuta bahagaze iruhande rw’Umwami w’isi yose bafite umwanya wahora warahawe Satani wo kuba kerubi utwikira. Binyuze ku byaremwe byera bikikije intebe ye y’ubwami, Umwami akomeza itumanaho ridacogora n’abatuye isi. Amavuta ya zahabu agereranya ubuntu Imana ikomeza kugaburisha amatabaza y’abizera, kugira ngo atazima yigendagenda ahungabana maze azime. Iyo ayo mavuta yera ataba asukwa ava mu ijuru mu butumwa bwa Mwuka w’Imana, ibikoresho by’ikibi byaba bifite ubutware bwose ku bantu.”

“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.

“Ngai ni ahũthirio rĩrĩa tũtiamũkĩra maũndũ marĩa atũtũmĩra. Nĩ ũndũ ũcio twĩgana gũkĩa mafuta ma thahabu marĩa enda gũitĩkĩra me-rũhĩrĩri-inĩ witũ nĩguo matũmagwo kũrĩ arĩa marĩ nduma-inĩ. Rĩrĩa mwĩtio ũgooka, ‘Taamai, mũhiki nĩarooka; ookai mũthiĩ gũkũrana nake,’ arĩa matiaamũkĩire mafuta marĩa matagatifu, arĩa matiarerie thayũ wa Kristũ ngoro-inĩ ciao, nĩmakona, ta airĩtu arĩa mahiru, atĩ matirĩ haarĩa hakuhĩ gũkũrana na Mwathani wao. Mati na, thĩinĩ wa ciao mwenye, hinya wa kũgũra mafuta, na mĩoyo yao nĩĩgũcinwo. No rĩrĩa Roho Mũtheru wa Ngai oigĩrĩrio, rĩrĩa tũthaitha ta Musa aathaitire, ‘Njionia riiri waku,’ wendani wa Ngai nĩũgakũrũkĩrĩrio ngoro-inĩ ciitũ. Gũthĩĩna na mĩhũri ya thahabu, mafuta ma thahabu nĩmagatũmwo kũrĩ ithuĩ. ‘Ti na hinya, kana ti na ũhoti, no nĩ na Roho wakwa, ũguo nĩguo Jehova wa ita ekuuga.’ Na gũciarwo nĩ mĩruci ya gũtherema ya Riũa rĩa ũthingu, ciana cia Ngai nĩciemaga ta mĩthĩnjĩro thĩinĩ wa thĩ.” 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.”

Amosi ichinda na icho “uku na uku” chikongezela ku ushuhuda unautambulisha mkusanyiko wa Waadventista wa Siku ya Saba wanaokataa wajibu wao wa “kuelewa” ujumbe wa pekee kutoka katika kitabu cha Ufunuo, unaofunuliwa muhuri wake wakati “wakati umekaribia.”

“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.

“ئێستا لە زەمەنێکی زۆر مەترسیداردایەن ژیان دەکەین، و نابێت یەکێک لە ئێمە دوا بکەوێت لە داوای ئامادەبوون بۆ هاتنی مەسیح. با کەس شوێن نموونەی پاکنەزانەکانی نەکات، و وای گومان نەبات کە پارێزراو دەبێت چاوەڕێ بکات هەتا قەیرانەکە دێت، پێش ئەوەی ئامادەکارییەکی کەسایەتی بۆ وەستان لەو کاتەدا بەدەست بهێنێت. درەنگ دەبێت بۆ داوای ڕاستودروستیی مەسیح کاتێک میوانان بانگهێشت دەکرێن و پشکنین دەکرێن. ئێستا کاتەکەیە ڕاستودروستیی مەسیح لەبەر بکەیت،—جلوبەرگی هاوسەرگیرییەکە کە گونجاوت دەکات بۆ چوونە ژوورەوە بۆ نانی شەوی هاوسەرگیریی بەرخەکە. لە مێژووی وێنەییەکەدا، پاکنەزانەکان وەک ئەوانە پیشان دراون کە داوای ڕۆن دەکەن و لە داواکاریی خۆیاندا وەڵامێکی پێویست وەرناگرن. ئەمە هێمای ئەوانەیە کە خۆیان ئامادە نەکردووە بە گەشەپێدانی کەسایەتییەک بۆ وەستان لە کاتی قەیراندا. وەک ئەوە وایە بچنە لای دراوسێکان و بڵێن: کەسایەتیی خۆت پێم بدە، وگرنە من لەناودەچم. ئەوانەی دانا بوون نەیانتوانی ڕۆنەکەیان بدەن بە چرا هەڵدەبزوێنەکانی پاکنەزانەکان. کەسایەتی گواستنەوەی پێ ناکرێت. نە بۆ کڕینە و نە بۆ فرۆشتن؛ دەبێت بەدەست بێت. مەسیحی خاوەنشکۆ بە هەر تاکێک دەرفەتی داوە بۆ بەدەستهێنانی کەسایەتیی ڕاستودروست لە ماوەی کاتژمێرەکانی تاقیکردنەوەدا؛ بەڵام ڕێگایەکی ئەوەی دابین نەکردووە کە یەک کارگێڕی مرۆڤی بتوانێت بە یەکێکی تر کەسایەتیی ئەوە بدات کە بە تێپەڕبوون لە ئەزموونە سەختەکان و فێربوونی وانەکان لە مامۆستای گەورەدا پەرەپێیداوە، تاکو لە ژێر تاقیکردنەوەدا ئارامی پیشان بدات و باوەڕ بەکاربهێنێت تاکو بتوانێت چیاکانی ناممکین لاببات. مەحاڵە بۆن و بەرەکەتیی خۆشەویستی بگوازرێتەوە،—بۆ یەکێکی تر نەرمی، زیرەکی، و خۆڕاگری بدرێت. مەحاڵە دڵێکی مرۆڤی خۆشەویستیی خودا و مرۆڤایەتی بە دڵێکی تری مرۆڤی تێبڕژێنێت.”

“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.

“Lakini siku inakuja, nayo iko karibu juu yetu, ambapo kila awamu ya tabia itafunuliwa kwa majaribu ya pekee. Wale wanaobaki waaminifu kwa kanuni, wanaotekeleza imani mpaka mwisho, watakuwa ni wale ambao wamethibitika kuwa waaminifu chini ya mtihani na taabu katika saa zilizotangulia za muda wao wa rehema, na wameunda tabia zinazofanana na Kristo. Watakuwa ni wale ambao wamekuza ushirika wa karibu na Kristo, ambao, kwa hekima na neema yake, wamekuwa washiriki wa asili ya uungu. Lakini hakuna mwanadamu awezaye kumpa mwingine ibada ya moyo na sifa bora za akili, na kuyakamilisha mapungufu yake kwa nguvu ya maadili. Kila mmoja wetu aweza kufanya mengi kwa ajili ya mwingine kwa kuwapa watu mfano unaofanana na Kristo, na hivyo kuwavuta waende kwa Kristo ili wapate haki ambayo bila hiyo hawawezi kusimama katika hukumu. Watu wanapaswa kulifikiria kwa maombi jambo hili muhimu la kujenga tabia, na kuziunda tabia zao kwa kufuata kielelezo cha kimungu.” The Youth’s Instructor, Januari 16, 1896.