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.”
Mu murongo tugikomeje gusuzuma, uvuga kuri Kristo nk’umumarayika umanuka wo mu Ibyahishuwe 10, Kristo nk’umumarayika ukomeye agaragaza “uruhare arimo gukina mu bice bisoza by’intambara ikomeye afitanye na Satani.” “Umwanya” Kristo yafashe ubwo yashyiraga ikirenge cye cy’iburyo ku nyanja n’icy’ibumoso ku butaka “ugaragaza ubushobozi bwe buruta byose n’ubutware bwe ku isi yose.” Igihe Kristo yatakaga “mu ijwi rirenga,” “yaratakaga” “nk’igihe intare yivuga.”
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 azagaragaza ubushoborabyose Bwe mu “bice bisoza by’intambara ikomeye,” kandi igihe Kristo agaragaza ubushoborabyose Bwe, abigaragaza ari Intare yo mu muryango wa 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.
“Umukiza yeretswe Yohana mu bimenyetso by’‘Intare yo mu muryango wa Yuda’ n’‘Umwana w’Intama umeze nk’uwabazwe.’ Ibyahishuwe 5:5, 6. Ibi bimenyetso bigaragaza ubumwe bw’ubushobozi butagira akagero n’urukundo rwitanga. Intare ya Yuda, iteye ubwoba cyane ku banze ubuntu bwayo, izaba Umwana w’Intama w’Imana ku bumvira kandi bakiranuka.” Ibyakozwe n’Intumwa, 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.”
Ukugaragara kwa Kristo nk’Intare yo mu muryango wa Yuda kugaragaza cyane umurimo we wo gushyiraho ikimenyetso no gukuraho ikimenyetso ku buhanuzi bwa Bibiliya, hakurikijwe igihe cye cy’ubumana. Mbere gato y’uko igihe cyo kugeragezwa kw’abantu kirangira, ubwo “igihe kiri bugufi,” hazabaho gukurwaho ikimenyetso ku kuri kwihariye kwa Bibiliya kugaragaza “ibikwiriye kuzabaho bidatinze.”
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.
Ihishurwa rya Yesu Kristo, iryo Imana yamuhaye, kugira ngo yereke abagaragu bayo ibikwiriye kuzabaho vuba; maze iryo hishurwa arirungikana, arimenyesha marayika wayo ngo arigeze ku mugaragu wayo Yohana: wahamije ijambo ry’Imana, n’ubuhamya bwa Yesu Kristo, n’ibyo byose yabonye. Hahirwa usoma, hahirwa n’abumva amagambo y’ubu buhanuzi kandi 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.”
Iyo “gihe” kiri “hafi” iyo kigeze koko mu mateka, habwirwa umugisha abasoma, abumva “kandi bakitondera ibyanditswemo.” Ubutumwa bwihariye ni ubutumwa bugengwa n’igihe, bumenyekana gusa iyo “igihe kiri hafi.” Hanyuma—muri icyo gihe, atari mbere yaho—abantu ni bwo bazashobora gusoma, kumva “kandi bakitondera ibyanditswe” mu gitabo cy’Ibyahishuwe. Iyo “igihe kiri hafi,” umugisha uvugwa ku “usoma”, “abumva” “kandi bakitondera ibyanditswemo” ujyana no gufungurwa kw’igitabo cya Daniyeli mu “gihe cy’imperuka.”
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.
Ariko wowe, Daniyeli, uhine ayo magambo, kandi ushire ikimenyetso kuri icyo gitabo kugeza mu gihe cy’imperuka: benshi bazagenda hirya no hino, kandi ubumenyi buziyongera. Daniyeli 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.
“Abarabirwa” biruka “hano n’aho” (bigereranya kwiga Ijambo ry’Imana) babikora mu “gihe cy’imperuka,” ubwo “amagambo” yari “afunzwe” mu “gitabo” cya Daniyeli aba amaze gufungurwa. Ariko hariho irindi tsinda ry’abakobwa b’isugi biruka hano n’aho nyuma gato y’itegeko ry’icyumweru muri Leta Zunze Ubumwe z’Amerika.
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.
Dore, iminsi iraza, ni ko Uwiteka Imana ivuga, ubwo nzateza inzara mu gihugu; si inzara y’umugati, kandi si inyota y’amazi, ahubwo ni iyo kumva amagambo y’Uwiteka. Bazazerera bava ku nyanja bajya ku yindi, kandi bava i ruhande rw’amajyaruguru berekeza iburasirazuba; baziruka hirya no hino bashaka ijambo ry’Uwiteka, ariko ntibazaribona. Uwo munsi abakobwa b’amasugi beza n’abasore bazagwa isari bazize inyota. Abarahirira icyaha cy’i Samariya bakavuga bati: “Mana yawe, yewe Dani, iraho”; kandi bati: “Imigenzo y’i Beersheba iraho”; abo ni bo bazagwa, kandi ntibazongera guhaguruka ukundi. Amosi 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.
Icyaha cya Samariya cyari icyaha cyashushanyijwe na Ahabu na Yezebeli, Ahabu agereranya Leta Zunze Ubumwe z’Amerika, naho Yezebeli agereranya Itorero Gatolika. Yezebeli, Ahabu, n’abahanuzi b’ibinyoma mu guhangana na Eliya ku musozi wa Karumeli, bishushanya itegeko ryo ku Cyumweru. Muri uko guhangana hari amatsinda abiri y’abahanuzi banduye: abahanuzi ba Baali n’abatambyi b’ibigirwa. Baali yari umwe mu mana zasengwaga; indi yasengerwaga mu bigirwa yari Ashtaroti. Baali yari imana y’igitsina gabo, naho Ashtaroti yari imana y’igitsina gore. Hamwe, iyo mana y’igitsina gabo igereranya leta, naho iyo y’igitsina gore ikagereranya 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.
Imana yashyizwe i Dani yashyizweho na Yerobowamu, umwami wa mbere wa Samariya, wubatse inyana ebyiri z’izahabu i Beteli n’i Dani. Beteli bisobanura inzu y’Imana, naho Dani bisobanura urubanza; kandi hamwe bigereranya ihuzwa ry’itorero na leta, ribaho muri Leta Zunze Ubumwe z’Amerika mbere y’ishyirwa mu bikorwa ry’ukubahiriza umunsi wa mbere w’icyumweru. Izo nyana ebyiri z’izahabu zashushanywaga n’inyana y’izahabu ya Aroni.
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.
Inyana ni inyamaswa, kandi igishushanyo cya zahabu ni ishusho; bityo inyana ya zahabu ya Aroni, kimwe n’izo nyana ebyiri za zahabu za Yerobowamu, bigereranya ihuriro ry’itorero na leta ribaho mbere gato y’ishyirwa mu bikorwa ry’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Ku byerekeye Yerobowamu, iyo mijyi yombi itanga umuhamya wa kabiri ku kimenyetso cy’ihuriro ry’itorero na leta, risobanurwa nk’ishusho y’inyamaswa mu gitabo cy’Ibyahishuwe.
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.
Uburyo bwa Beersheba bugereranya isezerano rya Aburahamu. Ivugwa rya mbere ry’izina “Beersheba” riboneka mu Itangiriro makumyabiri na rimwe, akaba ari umurongo intumwa Pawulo yakoresheje mu kurwanya abavugaga mu gihe cye ko umuntu agomba gukomeza amategeko y’imihango no gukebwa kugira ngo akizwe. Pawulo akoresha uwo murongo ahaboneka ivugwa rya mbere rya Beersheba. Akoresha ayo mateka kugira ngo avuge ku masezerano abiri atandukanye kandi anyuranye ari mu nkuru imwe. Pawulo akoresha umuhungu w’umuja (Ishumaheli) nk’ikigereranyo cy’isezerano rishingiye ku mbaraga z’umuntu, maze akamugereranya na Isaka uwo akoresha nk’ikigereranyo cy’isezerano rishingiye ku mbaraga z’Imana. Uyu murongo wa Bibiliya ni wo wa mbere uvugamo Beersheba, kandi nyuma mu mateka Pawulo yakoresheje ayo mateka kugira ngo asobanure imimerere yabayeho mu mateka ye bwite yari yaragereranyijwe mu mateka ya Bibiliya. Pawulo yizeraga kandi akigisha ko amateka ya Bibiliya yisubiramo.
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.
Nubwo Pawulo akoresha iki gice cyo muri Itangiriro makumyabiri na rimwe kugira ngo agaragaze amasezerano abiri atandukanye rwose, muri icyo gice harimo amasezerano abiri Imana yagiranye na Aburahamu, ariko si yo masezerano abiri Pawulo akura muri iyo nkuru. Muri icyo gice Imana yongeye gusezerana ko izasohoza isezerano ryayo ryo kugira Isaka inkomoko ya Aburahamu nka se w’amahanga menshi, kandi yanasezeranye ko Izimayeli izamugira se w’ishyanga rikomeye. Igice kimwe cy’Ibyanditswe, amasezerano ane avugwamo, kandi ni bwo bwa mbere Berisheba 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.
Nuko abwira Aburahamu ati: “irukana uyu mugaruzikazi n’umuhungu we; kuko umuhungu w’uyu mugaruzikazi atazaraganwa n’umuhungu wanjye, ari we Isaka.” Iryo jambo ribabaza cyane Aburahamu kubera umuhungu we. Imana ibwira Aburahamu iti: “ntukababazwe n’uwo muhungu no ku bw’umugaruzikazi wawe; ibyo Sara yakubwiye byose ubyumvire, kuko urubyaro rwawe ruzitirirwa Isaka. Kandi n’umuhungu w’umugaruzikazi nzamuhindura ishyanga, kuko ari urubyaro rwawe.” Nuko Aburahamu azinduka kare mu gitondo, afata umugati n’umuvure w’amazi, abiha Hagari, abishyira ku rutugu rwe, amuha n’umwana, aramusezerera; aragenda, azerera mu butayu bw’i Bērisheba. Itangiriro 21:10–14.
Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.
Bērisheba igereranya isezerano rya Aburahamu. Muri icyo gice nyine, Aburahamu na we yagiranye isezerano 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.
Nuko muri iyo minsi, Abimeleki na Fikoli, umutware mukuru w’ingabo ze, babwira Aburahamu bati: Imana iri kumwe nawe mu byo ukora byose. None rero, ndahira hano imbere y’Imana ko utazankorera iby’uburiganya, cyangwa ngo ubukorere umwana wanjye, cyangwa umwuzukuru wanjye; ahubwo nk’uko nakugiriye neza, abe ari ko uzangira, kandi ugirire utyo n’iki gihugu watujemo nk’umunyamahanga. Nuko Aburahamu aravuga ati: Ndarahira.
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.
Nuko Aburahamu acyaha Abimeleki amuhora iriba ry’amazi, abagaragu ba Abimeleki bari baranyaze ku ngufu. Abimeleki aravuga ati: “Sinzi uwakoze icyo kintu; kandi nawe ntiwambwiye, kandi nanjye sinigeze numva ibyacyo, keretse uyu munsi.”
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?
Aburahamu afata intama n’inka, abiha Abimeleki; maze bombi bagirana isezerano. Nuko Aburahamu ashyira ukwabyo intama ndwi z’ingore zo mu mukumbi. Abimeleki abaza Aburahamu ati: “Izo ntama ndwi z’ingore washyize ukwazo zisobanura iki?”
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.
Aravuga ati: “Abo bwana bintama ndwi uzabemere mu kuboko kwanjye, kugira ngo babe ubuhamya kuri jye yuko ari jye wacukuye iri riba.” Ni cyo cyatumye aho hantu yita Beerisheba, kuko ari ho bombi barahiye. Nuko bagirana isezerano i Beerisheba; maze Abimeleki arahaguruka, na Fikoli umugaba mukuru w’ingabo ze, basubira mu gihugu cy’Abafilisitiya. Aburahamu atera igiti i Beerisheba, ahahamagara izina ry’Uwiteka, Imana ihoraho.
And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.
Aburahamu amara iminsi myinshi ari umusuhuke mu gihugu cy’Abafilisitiya. Itangiriro 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.”
Bērishebā ni ikimenyetso cy’isezerano ry’Imana yagiranye na Aburahamu. Muri Bibiliya handitse amateka menshi y’amasezerano ahuza Bērishebā n’isezerano rya Aburahamu. “Beer” bisobanura iriba, naho “sheba” bisobanura “karindwi.” Sheba ni ryo jambo rimwe ry’Igiheburayo ryahinduwemo “inshuro ndwi,” iryo William Miller yasobanukiwe neza ko rigereranya ubuhanuzi bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri bwo mu Balewi makumyabiri na gatandatu. Uryo ni rwo “buhanuzi bw’igihe” bwa mbere yavumbuye, kandi ni na ko kuri kwa mbere kw’ishingiro kwashyizwe ku ruhande mu 1863. Mu gice aho ijambo “sheba” ryahinduwemo “inshuro ndwi” mu mirongo ine itandukanye, igihano cy’Imana kigereranywa n’izo “nshuro ndwi” cyitwa “intonganya y’isezerano ryanjye.”
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.
Nanjye na njye nzabagenderaho mu buryo bubarwanya, kandi nzabahana incuro zirindwi ku bw’ibyaha byanyu. Kandi nzabateza inkota, izahorera gucibwa kw’isezerano ryanjye; kandi nimuteranira mu migi yanyu, nzaboherereza icyorezo muri mwe; kandi muzagabizwa mu maboko y’umwanzi. Abalewi 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.”
Ijambo risobanurwa ngo “incuro ndwi” kandi rigahagararira “impaka” y’isezerano ry’Imana mu gitabo cy’Abalewi makumyabiri na gatandatu, ari ryo “sheba” mu ijambo Bērisheba, na ryo kandi risobanurwa incuro ebyiri mu gitabo cya Daniyeli: rimwe ngo “indahiro” yanditswe mu mategeko ya Mose, ubundi ngo “umuvumo.” Byombi, “indahiro” n’“umuvumo,” bisobanurwa bivuye ku ijambo “sheba,” kuko ritavuga gusa “karindwi,” ahubwo rinakubiyemo igitekerezo cy’isezerano cyangwa “indahiro” ku buryo iyo rishegeshejwe havamo “umuvumo.”
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.
Ni ukuri, Abisirayeli bose bishe amategeko yawe, ndetse barayavaho kugira ngo batumvira ijwi ryawe; ni cyo cyatumye umuvumo utugeraho, n’indahiro yanditswe mu mategeko ya Mose, umugaragu w’Imana, kuko twacumuye kuri we. Danieli 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.
Ijambo “sheba” cyangwa se indwi, ryagereranyaga abana b’intama barindwi batambiwe ku iriba ry’i Beersheba, rihagarariye isezerano. Kandi isezerano ry’Imana cyangwa indahiro yayo rivuga ko abanyumvira bazabaho, naho abatanyumvira bagapfa.
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).
Beyeri-Sheba igereranya isezerano rihagarariwe n’ukwizera kwa Aburahamu. Bityo rero, igihe “inkumi nziza” zo muri Amosi umunani, ari na zo “bakobwa b’abapfapfa” bo muri Matayo makumyabiri n’itanu, ari na bo “ababi” bo muri Daniyeli cumi na kabiri, barahirira “ku cyaha cya Samariya,” baba barahirira kuyoboka ikimenyetso cya Yezebeli (ubupapa), wakoze ubusambanyi na Ahabu (Umuryango w’Abibumbye), kandi utegeka ishusho ya ya nyamaswa (Leta Zunze Ubumwe z’Amerika).
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.
Abo “bakobwa beza” nyine iyo bavuga bati “Mana yawe, wa Dani we, irahari,” baba bunamiye igishushanyo cya zahabu cy’inyana, nk’uko cyemejwe n’abahamya babiri (Aroni na Yerobowamu). Inyana ya zahabu igereranya igishushanyo cy’inyamaswa, ari cyo ihuriro ry’itorero n’ubutegetsi bwa 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.
Igihe abo bakobwa b’inkumi nyine bavuga ko “inzira” ya Bērisheba “iriho,” ijambo “inzira” risobanura “umuhanda.” Iryo ni ryo jambo nyine rikoreshwa mu kugaragaza “inzira” zo mu “mihanda ya kera” muri Yeremiya 6:16. Abo bakobwa b’inkumi bavuga ko, nubwo bunamiye igishushanyo cy’inyamaswa kandi bakemera ikimenyetso cy’ububasha bwayo, bagikiri abana ba Aburahamu. Biruka hirya no hino mu Ijambo ry’Imana, bashakisha ubutumwa bugereranywa n’“iburasirazuba” n’“amajyaruguru” ndetse “kuva ku nyanja ujya ku yindi,” kandi bagikomeza kwiyita Abadiventisiti b’Umunsi wa Karindwi, ariko byararenze.
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.
Ariko inkuru ziturutse iburasirazuba no mu majyaruguru zizamutera ubwoba; ni cyo kizamutera gusohokana umujinya mwinshi kugira ngo arimbure kandi akureho rwose benshi. Kandi azashinga amahema y’ingoro ye hagati y’inyanja ku musozi wera w’icyubahiro; nyamara azarimbuka, kandi nta n’umwe uzamutabara. Danieli 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.”
Abo bakobwa b’isugi barashaka ubutumwa bwo muri iyo mirongo ibiri ibanza. Ubutumwa bwa nyuma bw’imbuzi bwahishuwe mu gihe cy’iherezo mu mwaka wa 1989, igihe, nk’uko bisobanurwa muri Daniyeli 11:40, “ibihugu” byagereranyaga icyahoze ari Ubumwe bw’Abasoviyeti byahanaguwe n’ubupapa na Leta Zunze Ubumwe z’Amerika, bugaragaza ukuzamuka kwa nyuma no kugwa kw’ubupapa. Muri iyo mirongo ibiri, ubutumwa bugereranywa n’iburasirazuba n’amajyaruguru burakaza umwami w’amajyaruguru (papa), maze gutotezwa kwa nyuma kugatangira, kandi kukarangira ku murongo wa 45, igihe ubupapa bushinze “amahema,” bikomoka ku ijambo ry’Igiheburayo risobanura “ihema,” (ihema ni ikimenyetso cy’itorero), ariko ni “ihema” ry’“ingoro” ye, rigereranya ubutegetsi bwa leta. Aho ashyira iryo hema rigereranya ihuriro ry’itorero na leta, cyangwa nk’uko Yohana abyita mu Byahishuwe, ishusho y’inyamaswa, ni “hagati y’inyanja,” mu bwinshi. Abo bisugi b’indakemwa barashaka ubutumwa bwa nyuma bw’imbuzi bugereranywa mu mirongo ya 44 na 45 ya Daniyeli 11, kandi ku murongo ukurikiyeho Mikaheli arahaguruka maze igihe cy’igeragezwa kigafungwa. Kandi muri icyo gihe, Amosi 8:14 havuga ko abo bisugi b’indakemwa “bazagwa, kandi ntibazongera guhaguruka ukundi.”
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.
Igihe izo nkumi nziza zivuga ko ari Abadiventisiti b’Umunsi wa Karindwi, mu gihe nyakuri ziri kunamira igishushanyo cy’inyamaswa, Yohana abazērekana nk’Abayuda bavuga ko ari Abayuda nyamara atari bo. Baba bavuga ko ari abana ba Aburahamu, ariko barabeshya.
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.
Dore, abo bo mu isinagogi ya Satani, abavuga ko ari Abayahudi kandi atari bo, ahubwo bakabeshya; dore, nzabategeka kuza kuramya imbere y’ibirenge byawe, no kumenya yuko nagukunze. Ibyahishuwe 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.
Bemeye ikimenyetso cy’ubupapa, bityo bemeye n’imico yabwo. Biyita Abayahudi, cyangwa biyita Abadiventisiti bubahiriza Isabato, ariko noneho bafite imico ya papa, uwo, mu bindi, wicara “mu rusengero rw’Imana.” Biyita Abadiventisiti, cyangwa biyita ko bari mu rusengero rw’Abadiventisiti, ariko ntibakiri Abadiventisiti kurusha uko papa ari Umukristo.
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.
Abirukanka “hirya no hino” bashaka “ijambo ry’Uwiteka” si bo “b’abanyabwenge” bagaragajwe mu gitabo cya Daniyeli—ahubwo bagaragazwa nk’“abageni b’isugi.” Biragaragara ko abazerera, bicwa n’inzara kandi bashonje inyota muri iyo mirongo “batasobanukiwe” “amagambo y’Uwiteka,” kuko ari cyo kintu nyine baba bashaka muri iyo mirongo. Ijambo ry’Uwiteka rihishurwa mbere gato y’uko igihe cy’igeragezwa gifungwa ni Ibyahishuwe bya Yesu Kristo, kandi abapfu, abanyabyaha cyangwa “isugi nziza” ni ba bandi batasobanukiwe ukwiyongera kw’ubumenyi buva mu gitabo cya Daniyeli. Nta mavuta ya ngombwa bari bafite ngo bakomeze bajyane ku bukwe nk’uko Matayo abyigisha.
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!”
Iyo “nzara” ni iherezo ry’igihe cy’imbabazi. “Inkumi” za Amosi zishaka umugati (Ijambo ry’Imana) n’amazi (Umwuka Wera) muri iyo mirongo, ni zo “ababi” ba Daniyeli bat “asobanukirwa”. Ni zo nkumi z’abapfu za Matayo zishaka Umwuka Wera, ari na byo bihurira ku buhamya butatu bikerekana abamenya ko igihe cyabo cyo kwitegurira ubukwe cyarangiye kandi ko badafite umwambaro wo kujya mu bukwe, kuko banze “kumva” ubutumwa bwihariye ubu burimo gukurwaho ikimenyetso. Uhereye igihe ubutumwa bwihariye bukuriweho ikimenyetso, kugeza ku iherezo ry’igihe cy’imbabazi, ni cyo gihe cy’umuhamagaro wa nyuma w’agakiza. Kugera kuri icyo gihe utiteguye ni ukwitegura kuzumva amagambo 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.
“Hariho isi iri mu bibi, mu buriganya no mu buyobe, no mu gicucu nyirizina cy’urupfu,—isinziriye, isinziriye. Ni ba nde bumva ububabare bw’umutima bwo kuyikangura? Ni iri he jwi ryayigeraho? Ibitekerezo byanjye byajyanywe mu gihe kizaza, igihe ikimenyetso kizatangirwa. ‘Dore, Umukwe araje; nimusohoke mujye kumusanganira.’ Ariko bamwe bazaba baratinze gushaka amavuta yo kongererwa mu matabaza yabo, maze bazabona bitinze ko imico, ishushanywa n’amavuta, idashobora kwimurirwa ku wundi.” 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.”
Umurongo w’ubuhanuzi uhagarariwe n’umugani w’abakobwa cumi bakiri b’isugi ukoresha amavuta nk’ikimenyetso cy’imico, ariko kandi “amavuta ya zahabu” n’“amavuta yera” na yo agereranya ubutumwa bw’“Umwuka w’Imana.”
“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.
“Abasizwe bahagaze iruhande rw’Umwami w’isi yose bafite umwanya Satani yigeze guhabwa wo kuba kerubi utwikira. Binyuze ku byaremwe byera bikikije intebe ye y’ubwami, Uwiteka akomeza kugirana umushyikirano udahwema n’abatuye isi. Amavuta ya zahabu agereranya ubuntu Imana ikomeza kuzuza amatabaza y’abizera, kugira ngo adahumbya ngo azime. Iyo aya mavuta yera ataza gusukwa ava mu ijuru binyuze mu butumwa bw’Umwuka w’Imana, imbaraga z’ikibi zari kuganza abantu burundu.”
“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.
“Imana isuzugurwa iyo tutakiriye ubutumwa itwoherereza. Bityo twanga amavuta ya zahabu yashakaga kudusukamo mu mitima kugira ngo agezwe ku bari mu mwijima. Igihe hazumvikanira ihamagarwa ngo, ‘Dore umukwe araje; nimusohoke mujye kumusanganira,’ abatazakira amavuta yera, abatabarinze ubuntu bwa Kristo mu mitima yabo, bazasanga, nk’inkumi z’ibipfapfa, ko batiteguye guhura n’Umwami wabo. Nta bushobozi bafite muri bo ubwabo bwo kubona ayo mavuta, kandi ubuzima bwabo burasenyuka. Ariko niba Umwuka Wera w’Imana asabwe, niba dutakiye nk’uko Mose yatakiye ati, ‘Nyereka ubwiza bwawe,’ urukundo rw’Imana ruzasukwa mu mitima yacu. Binyuze mu miyoboro ya zahabu, ayo mavuta ya zahabu azatugeraho. ‘Si ku bw’imbaraga, kandi si ku bw’ubushobozi, ahubwo ni ku bw’Umwuka wanjye, ni ko Uwiteka Nyiringabo avuga.’ Mu kwakira imirasire irabagirana y’Izuba ryo Gukiranuka, abana b’Imana bamurika nk’amatabaza mu isi.” 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.”
Abiruka “hirya no hino” muri Amosi bongera ku buhamya bugaragaza itsinda ry’Abadiventisiti b’Umunsi wa Karindwi ryanga inshingano yarwo yo “gusobanukirwa” ubutumwa bwihariye bwo mu gitabo cy’Ibyahishuwe bupfundururwa igihe “igihe kiri bugufi.”
“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.
“Ubu turiho mu gihe kirimo akaga gakomeye cyane, kandi nta n’umwe muri twe ukwiriye gutinda gushaka kwitegura ukuza kwa Kristo. Ntihakagire n’umwe ukurikiza urugero rw’abakobwa b’abapfapfa, ngo atekereze ko bizaba ari amahoro gutegereza kugeza igihe cy’amage kigeze mbere yo kubona kwitegura kw’imico kuzamufasha guhagarara muri icyo gihe. Bizaba byararenze igihe gushaka gukiranuka kwa Kristo igihe abatumirwa bazaba binjijwe kandi bagasuzumwa. Ubu ni bwo gihe cyo kwambara gukiranuka kwa Kristo,—umwambaro w’ubukwe uzatuma ubasha kwinjira mu ifunguro ry’ubukwe bw’Umwana w’Intama. Mu mugani, abakobwa b’abapfapfa bagaragazwa basaba amavuta, ariko ntibayabone nk’uko bayasabye. Ibi ni ikimenyetso cy’abatiteguye ubwabo biteza imbere imico izabafasha guhagarara mu gihe cy’amage. Ni nk’aho bajya ku baturanyi babo bakavuga bati: Mumpa imico yanyu, bitaba ibyo nkarimbuka. Abari abanyabwenge ntibashoboraga guha amavuta yabo amatabaza y’abakobwa b’abapfapfa yari agiye kuzima. Imico ntishobora kwimurwa. Ntigurwa cyangwa ngo igurishwe; igomba kugerwaho. Uwiteka yahaye buri muntu wese uburyo bwo kubona imico ikiranuka mu masaha y’igeragezwa; ariko ntiyatanze uburyo umuntu umwe ashobora guha undi mico yateje imbere anyuze mu byamubayeho bikomeye, yiga amasomo ku Mwigisha Mukuru, kugira ngo abashe kugaragaza kwihangana mu bigeragezo, no gukoresha kwizera ku buryo yakuraho imisozi y’ibidashoboka. Ntibishoboka guha undi impumuro y’urukundo,—guha undi ubugwaneza, ubuhanga bwo kwitwara, no kwihangana. Ntibishoboka ko umutima umwe w’umuntu usuka mu w’undi urukundo rw’Imana n’urw’abantu.”
“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.
“Ariko umunsi uraza, kandi uri hafi kutugeraho, ubwo buri cyiciro cy’imico kizahishurwa n’ibigeragezo byihariye. Abazakomeza kuba indahemuka ku mahame, bagakomeza kwizera kugeza ku iherezo, ni abazarangwa n’uko bagaragaje ko ari abanyakuri mu gihe cy’ibizamini n’imibabaro yo mu masaha yabanje y’igihe cyabo cy’igeragezwa, kandi bakaba bararemye imico ihuje n’ishusho ya Kristo. Abazaba ari bo ni abihingiye ubumenyane bwa hafi na Kristo, ari na bo, kubw’ubwenge bwe n’ubuntu bwe, basangiye kamere y’Imana. Ariko nta muntu n’umwe ushobora guha undi kwiyegurira Imana mu mutima n’imico myiza y’ubwenge, cyangwa ngo amwuzurize ibyo abuze akoresheje imbaraga z’umuco mwiza. Buri wese muri twe ashobora gukorera mugenzi we byinshi, tumuha urugero rumeze nka Kristo, bityo tukamuyobora kujya kuri Kristo kugira ngo ahabwe gukiranuka adafite atabasha guhagarara mu rubanza. Abantu bakwiriye gutekereza kuri icyo kibazo gikomeye cyo kurema imico basenga, kandi bakubaka imico yabo bakurikije icyitegererezo cy’Imana.” The Youth’s Instructor, January 16, 1896.