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.”
Qaybta aynu weli ka hadlayno, oo ka faalloonaysa Masiixa sidii malaa’igta ku soo degaysa Muujintii tobnaad, Masiixu isaga oo ah malaa’igta xoogga badan wuxuu muujinayaa “qaybta uu ka qaadanayo muuqaallada gunaanadka ah ee murankii weynaa ee Shayddaan lala jiro.” “Mawqifka” uu Masiixu qaatay markii uu cagtiisa midig saaray badda, cagtiisa bidixna dhulka engegan, “wuxuu tilmaamayaa xooggiisa iyo amar-sarrayntiisa ugu sarreeya ee uu ku leeyahay dunida oo dhan.” Markii Masiixu “cod weyn ku qayliyey,” wuxuu “u qayliyey” “sidii libaax u ciyo.”
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.
Masiixu wuxuu muujin doonaa awooddiisa aan xad lahayn “muuqaallada xidhitaanka ee muranka weyn,” oo marka Masiixu muujiyo awooddiisa aan xad lahayn, wuxuu sidaas u sameeyaa isagoo ah Libaaxa qabiilka Yahuudah.
“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.
“Badbaadiyaha waxaa Yooxanaa hortiisa loogu soo bandhigay calaamadaha ‘Libaaxa qabiilka Yahuudah’ iyo ‘Wanka sidii mid la gowracay.’ Muujintii 5:5, 6. Calaamadahani waxay metelaan isku-darka awoodda wax walba ka sarraysa iyo jacaylka naf-huridda ah. Libaaxa Yahuudah, oo sidaas uga argagax badan kuwa diida nimcadiisa, wuxuu Wanka Ilaah u ahaan doonaa kuwa addeeca oo aaminka ah.” Falimaha Rasuullada, 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.”
Muujinta Masiixa ee ah Libaaxa qabiilka Yahuudah waxay adkaynaysaa shaqadiisa ku saabsan labadaba xidhidda iyo furidda wax sii sheegidda Kitaabka Quduuska ah, sida ku waafaqsan wakhtigiisa rabbaaniga ah. Wax yar ka hor inta aanu xidhmin wakhtiga imtixaanka aadanuhu, marka “wakhtigu dhow yahay,” waxaa jiri doona furid run gaar ah oo Kitaabka Quduuska ah oo tilmaamaysa “waxyaalaha ay waajibka tahay inay dhowaan dhacaan.”
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.
Muujintii Ciise Masiix oo Ilaah isaga siiyey, inuu addoommadiisa tuso waxyaalaha ay waajibka tahay inay dhowaan dhacaan; oo isagu malaa'igtiisii buu u soo diray, oo calaamado ayuu ugu muujiyey addoonkiisii Yooxanaa: kaas oo markhaati ka bixiyey ereyga Ilaah, iyo markhaatifurka Ciise Masiix, iyo wax kasta oo uu arkay. Waxaa barakaysan kii akhriya, iyo kuwa maqla erayada wax sii sheegiddan, oo xajiya waxyaalaha ku qoran dhexdeeda; waayo, wakhtigu waa dhow yahay. Muujintii 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.”
Marka “wakhtiga” “dhow” uu dhab ahaan ku soo galo taariikhda, waxaa barako loogu dhawaaqaa kuwa akhriya, maqla “oo xajiya waxyaalaha ku qoran dhexdeeda.” Farriinta gaarka ahi waa farriin xilli-ku-xaddidan oo la garan karo oo keliya marka “wakhtigu dhow yahay.” Markaas—wakhtigaas, oo aan ka horrayn—dadku waxay awoodi doonaan inay akhriyaan, maqlaan “oo xajiyaan waxyaalaha ku qoran” kitaabka Muujintii. Marka “wakhtigu dhow yahay,” barakada lagu dhawaaqay kuwa “akhriya”, “maqla” “oo xajiya waxyaalaha ku qoran dhexdeeda” waxay la jaanqaadaysaa furitaanka kitaabka Daanyeel ee “wakhtiga ugu dambaysta.”
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.
Laakiinse adigu, Daanyeelow, erayadan xidh, oo kitaabka dabool, ilaa wakhtiga dhammaadka; kuwo badan baa hore iyo dib u ordi doona, oo aqoontuna way sii badan doontaa. Daanyeel 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.
“Kuwa badan” ee “hore iyo gadaal u ordaya,” (taas oo ka dhigan barashada Erayga Ilaah) waxay sidaas samaynayaan “wakhtiga dhammaadka” marka “erayadii” hore loogu “xidhay” “kitaabka” Daanyeel la furfuro. Laakiin waxaa jira dabaqad kale oo bikrado ah oo hore iyo gadaal u ordaya wax yar ka dib sharciga Axadda ee Maraykanka.
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.
Bal eega, maalmo ayaa imanaya, ayuu leeyahay Sayidka Rabbiga ahu, oo aan abaár ku soo diri doono dalka, ma aha abaár kibis, mana aha harraad biyo, laakiinse waa maqalka erayada Rabbiga. Oo waxay ka warwareegi doonaan bad ilaa bad, oo woqooyiga ilaa bari, iyagoo hore iyo dib u ordi doona inay doondoonaan erayga Rabbiga, laakiinse ma ay heli doonaan. Maalintaasna gabdhaha qurxoon iyo dhallinyaraduba harraad bay la taag darnaan doonaan. Kuwii ku dhaarta dembiga Samaariya oo yidhaahda, Ilaahaaga, Daanow, waa nool yahay; oo yidhaahda, Jidkii Bi'ir Shebac waa nool yahay; kuwaasu way dhici doonaan, oo weligoodna dib uma ay soo kici doonaan. Caamoos 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.
Dembigii Samaariya waxay ahayd dembigii uu matalayey Axaab iyo Yesebeel, Axaabna wuxuu matalayey Maraykanka, Yesebeelna kaniisadda Kaatooligga. Yesebeel, Axaab, iyo nebiyada beenta ah ee iska hor-imaadkii Eliyaah kula yeesheen Buur Karmel waxay tusaale u yihiin sharciga Axadda. Iska hor-imaadkaas waxaa joogay laba kooxood oo nebiyo aan quduus ahayn, kuwaas oo ahaa nebiyadii Bacal iyo wadaaddadii geedaha Asheeraah. Bacal wuxuu ahaa mid ka mid ah ilaahyadii la caabudi jiray; kan kalena ee lagu caabudi jiray geedaha Asheeraah wuxuu ahaa Cashtoreed. Bacal wuxuu ahaa ilaah lab ah, Cashtoreedna waxay ahayd ilaahad dhedig ah. Labadoodaba marka la isu geeyo, ilaahnimada labku waxay matalaysaa dawladda, tan dheddigguna kaniisadda.
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.
Ilaaha lagu qotomiyey Daan waxaa qotomiyey boqorkii ugu horreeyey ee Samaariya, Yeroboocaam, kaas oo ka taagay weyl dahab ah Beytel iyo Daan labadaba. Beytel micnihiisu waa guriga Ilaah, Daan micnihiisuna waa xukun; labadooduna wadajir waxay metelaan isu-geynta kaniisadda iyo dawladda, taas oo ka dhacaysa Maraykanka ka hor hirgelinta khasabka ah ee ilaalinta Axadda. Labadaas weyl oo dahab ahna waxaa matalayey weyshii dahabka ahayd ee Haaruun.
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.
Dibi waa bahal, taallona dahab ahna waa sanam; sidaas darteed, dibigii dahabka ahaa ee Haaruun, iyo weliba labadii dibi ee dahabka ahaa ee Yerobocaam, waxay metelaan isbahaysiga kaniisadda iyo dawladda ee dhaca wax yar ka hor hirgelinta sharciga Axadda ee dalka Maraykanka. Marka laga hadlayo Yerobocaam, labada magaalo waxay bixiyaan markhaati labaad oo ku saabsan astaanta isbahaysiga kaniisadda iyo dawladda, kaas oo lagu qeexay inuu yahay sawirka bahalka ee kitaabka Muujintii.
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.
Habka Bi’ersheba wuxuu ka dhigan yahay axdigii Ibraahim. Markii ugu horraysay ee magaca “Bi’ersheba” lagu xuso waa Bilowgii cutubka kow iyo labaatanaad, taas oo ah meel rasuul Bawlos u adeegsaday inuu kaga hortago kuwii waayihiisii soo jeedinayay in si loo badbaado ay khasab tahay in la sii hayo sharciyadii xafladaha iyo gudniinku. Bawlos wuxuu adeegsadaa qaybta ay ku taallo xuska ugu horreeya ee Bi’ersheba. Wuxuu taariikhdaas u adeegsadaa inuu kaga hadlo laba axdi oo kala duwan oo iska soo horjeeda, kuwaas oo isla qisada ku jira. Bawlos wuxuu ina addoonta dhalay (Ismaaciil) u adeegsadaa inuu matalo axdi ku dhisan awoodda aadanaha, wuxuuna Ismaaciil ku barbar dhigaa Isxaaq, kaas oo uu u adeegsado inuu matalo axdi ku dhisan awoodda Ilaah. Qaybtan Kitaabka Quduuska ah waa markii ugu horraysay ee Bi’ersheba la xuso, dabadeedna taariikhda dambe Bawlos wuxuu taariikhdaas u adeegsadaa inuu ku sharxo xaalad ka mid ah taariikhdiisa shakhsiga ah oo hore loogu sawiray taariikhda Kitaabka Quduuska ah. Bawlos wuxuu rumaysnaa oo baray in taariikhda Kitaabka Quduuska ahi ay soo noqnoqoto.
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.
In kastoo Bawlos uu tuducan ka soo qaatay Bilowgii kow iyo labaatanaad si uu u muujiyo laba axdi oo iska soo horjeeda, haddana tuducaas waxaa ku jira laba axdi oo Ilaah la dhigtay Ibraahim, laakiin ma aha labada axdi ee Bawlos sheekadaas ka soo dheegtay. Tuducaas Ilaah mar kale wuxuu ku ballanqaaday inuu oofin doono ballanqaadkiisii ahaa inuu Ibraahim ka dhigi doono aabbaha quruumo badan isagoo u sii maraya Isxaaq, wuxuuna sidoo kale ballanqaaday inuu Ismaaciil ka dhigi doono aabbaha quruun weyn. Hal tuduc oo Qorniinka ah, afar axdi oo lagu tixraacay, waana markii ugu horraysay ee Be'ersheba lagu xuso Qorniinka.
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.
Sidaas daraaddeed waxay Ibraahim ku tidhi, Addoontan iyo wiilkeeda cayri; waayo, wiilka addoontan la jooga ma uu dhaxli doono wiilkayga, kaasoo ah Isxaaq. Oo arrinkaasu aad buu ugu xumaa Ibraahim hortiisa wiilkiisa aawadiis. Markaasaa Ilaah Ibraahim ku yidhi, Yaanay kuugu xumaan hortiisa wiilka iyo addoontaada aawadood; wax alla wixii Saarah kugu tidhaahdo, codkeeda maqal; waayo, farcankaaga waxaa loogu yeedhi doonaa Isxaaq. Oo weliba wiilka addoonta ah quruun baan ka dhigi doonaa, maxaa yeelay, isagu waa farcankaaga. Markaasaa Ibraahim aroortii hore kacay, oo qaatay kibis iyo dhalo biyo ah, oo siiyey Haagar, isagoo garabkeeda saaray, iyo wiilkiina, dabadeedna wuu diray; markaasay tagtay oo waxay ku wareegtay cidladii Bi’ershebac. Bilowgii 21:10–14.
Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.
Bi’ir Shebac waxay ka dhigan tahay axdigii Ibraahim. Isla cutubkaas qudhiisa Ibraahimna sidoo kale wuxuu axdi la dhigtay Abiimeleg.
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.
Oo waxay noqotay wakhtigaas in Abimeleg iyo Fiikol oo ahaa taliyihii sare ee ciidankiisa ay Ibraahim la hadleen, iyagoo leh, Ilaah baa kula jira wax kasta oo aad samaysid; haddaba bal halkan Ilaah igu hor dhaar in aadan khiyaano igula dhaqmi doonin aniga, ama wiilkayga, ama wiilka wiilkayga; laakiinse sida naxariistii aan kuu sameeyey, sidaas oo kale iigu samee aniga iyo dalka aad ku degganayd. Markaasaa Ibraahim yidhi, Waan dhaaran doonaa.
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.
Markaasaa Ibraahim wuu canaantay Abiimeleg sababta ceel biyo ah oo addoommadii Abiimeleg xoog ku qaateen. Oo Abiimelegna wuxuu yidhi, Anigu ma garanayo kii waxan sameeyey; adiguna ima aad sheegin, anna ma aanan maqlin ilaa maanta mooyaane.
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?
Markaasaa Ibraahim wuxuu qaaday ido iyo lo’ oo wuxuu siiyey Abimeleg; labadoodiina axdi bay galeen. Ibraahimna toddoba neef oo ido dhedig ah ayuu gooni u taagay adhiga dhexdiisa. Markaasaa Abimeleg ku yidhi Ibraahim, Maxay yihiin toddobadan neef oo ido dhedig ah oo aad gooni u taagtay?
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.
Oo wuxuu yidhi, Toddobadan neef oo ido dhaddig ah gacantayda ka qaado, si ay markhaati iigu noqdaan inaan ceelkan qoday. Sidaas daraaddeed meeshii waxaa loo bixiyey Be'ersheba, maxaa yeelay halkaas ayay labadooduba ku dhaarteen. Sidaasay axdi ugu galeen Be'ersheba; markaasaa Abimeleg kacay, iyo Fiikol oo ahaa sirkaalkii ugu sarreeyey ciidankiisa, oo waxay ku noqdeen dalkii reer Falastiin. Ibraahimna geedaha Asheera ah ayuu ku beeray Be'ersheba, oo halkaas ayuu ku baryay magaca Rabbiga ah Ilaaha daa'imka ah.
And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.
Ibraahimna wuxuu dhulka reer Falastiin ku deggenaa maalmo badan. Bilowgii 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 waa astaanta axdiga Ilaah la galay Ibraahim. Baybalka waxaa ku qoran dhowr taariikhood oo axdi ah oo muujinaya xiriirka ka dhexeeya Beersheba iyo axdigii Ibraahim. “Beer” macnihiisu waa ceel, “sheba” na macnihiisu waa “toddoba.” Sheba waa isla eraygii Cibraaniga ahaa ee loo turjumay “toddoba goor” kaas oo William Miller si sax ah u fahmay inuu metelayo waxsii sheegidda laba kun iyo shan boqol iyo labaatan sannadood ee ku qoran Laawiyiintii lix iyo labaatan. Waxay ahayd waxsii sheegiddii ugu horraysay ee “wakhti” ah ee uu helay, waxayna ahayd runta aasaasiga ah ee ugu horraysay ee dhinac loo dhigo sannadkii 1863. Qaybta meesha erayga “sheba” loogu turjumay “toddoba goor” afar aayadood oo kala duwan, ciqaabta Ilaah ee ay “toddobada goor” metelayaan waxaa loogu yeedhay “muranka axdigayga.”
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.
Markaas aniguna waxaan idinkula socon doonaa colaad, oo haddana waxaan idinku ciqaabi doonaa toddoba laab dembiyadiinna aawadood. Oo waxaan idinku soo dayn doonaa seef ka aargudan doonta jebinta axdigayga; oo markii aad magaalooyinkiinna ku wada ururtaan ayaan belaayo idinku soo diri doonaa; oo waxaa laydiin gelin doonaa gacanta cadowga. Laawiyiintii 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.”
Ereyga loo turjumay “toddoba jeer,” oo ka dhigan “muranka” axdigii Ilaah ee ku qoran Laawiyiintii lix iyo labaatan, taas oo ah “sheba” ee ku jirta ereyga Beersheba, ayaa sidoo kale laba jeer loogu turjumay kitaabka Daanyeel: mar waxaa loo turjumay “dhaarta” ku qoran sharciga Muuse, mar kalena “habaarka.” Labadaba “dhaarta” iyo “habaarka” waxaa laga soo turjumay ereyga “sheba,” waayo macnihiisu ma aha oo keliya ‘toddoba,’ balse waxa uu sidoo kale xambaarsan yahay fikradda axdi ama “dhaar” ah oo haddii la jebiyo dhalisa “habaar.”
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.
Haa, reer binu Israa’iil oo dhammu waxay ku xadgudbeen sharcigaaga, iyagoo ka leexday si aanay codkaaga u addeecin; sidaas daraaddeed habaarka ayaa nagu soo daatay, iyo dhaarta ku qoran sharciga Muuse oo ah addoonkii Ilaah, maxaa yeelay isaga ayaynu ku dembaabnay. 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.
Ereyga “sheba” ama toddoba ee matalaysey toddobadii wan ee lagu bixiyey ceelka Bi’ersheba waxay astaan u tahay axdiga. Axdiga Ilaah ama dhaartiisuna waxay sheegaysaa in kuwa addeeca ay noolaanayaan, kuwa caasiyana ay dhimanayaan.
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).
Beyershebac waxay astaan u tahay axdiga uu matalo iimaankii Ibraahim. Sidaas daraaddeed, marka “bikradaha quruxda badan” ee Caamoos siddeed, kuwaas oo sidoo kale ah “bikradaha nacasyada ah” ee Matayos shan iyo labaatan, kuwaas oo haddana ah “kuwa sharka leh” ee Daanyeel laba iyo toban, ay ku dhaaranayaan “dembiga Samaariya,” waxay ku dhaaranayaan daacadnimo calaamadda Yesebeel (baadarinimada), taas oo sino la samaysay Axaab (Qaramada Midoobay) oo xukunta sawirka bahalka (Maraykanka).
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.
Markay isla “bikradaha quruxda badan” ay yidhaahdaan, “Ilaahaaga, Danow, waa nool yahay,” waxay u sujuudayaan sanamka dahabka ah ee dibi, sida ay u aqoonsadeen laba markhaati (Haaruun iyo Yerobocaam). Dibiga dahabka ahu wuxuu ka dhigan yahay sanamka bahalka, kaas oo ah isku-darka kaniisadda iyo dawladda.
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.
Markii isla bikradahaas ay sheegtaan in “jidkii” Bi’irshebac “nool yahay,” erayga “jid” wuxuu ka dhigan yahay “hab” ama “waddo.” Kanu waa isla eraygii lagu adeegsaday in lagu tilmaamo “jidadka” “waddooyinkii hore” ee Yeremyaah 6:16. Bikradahaasu waxay leeyihiin in, in kastoo ay u sujuudeen sanamkii bahalka oo ay aqbaleen calaamaddii amar-maamulkiisa, ay weli yihiin carruurtii Ibraahim. Iyagoo argagax ku jira ayay hore iyo gadaal ugu ordeen Erayga Ilaah iyagoo raadinaya farriinta ay “barigu” iyo “waqooyigu” iyo “bad ilaa bad” matalaan, haddana iyagoo weli ku andacoonaya inay yihiin Adventist-kii Toddobaad-haye, laakiinse waa goor dambe.
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.
Laakiin warar ka imanaya bari iyo woqooyi ayaa ka nixi doona isaga; sidaas daraaddeedna wuxuu ku bixi doonaa cadho weyn inuu baabbi’iyo oo uu gebi ahaanba tirtiro kuwo badan. Oo wuxuu teendhooyinka qasrigiisa ka taagi doonaa inta u dhaxaysa badaha, buurta quduuska ah ee ammaanta leh; hase yeeshee wuxuu imaan doonaa dhammaadkiisa, oo ninna caawin maayo. Daanyeel 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.”
Bikradahaasu waxay raadinayaan farriinta ku jirta labadan aayadood ee hore. Farriintii digniinta ugu dambaysay ee la furfuray wakhtiga dhammaadka sannadkii 1989, markii, sida lagu tilmaamay Daanyeel kow iyo tobnaad, aayadda afartan, “waddammada” matalaya Midowgii Soofiyeeti ee hore uu baabasiintu iyo Maraykanku xaaqeen, waxay tilmaamaysaa koritaankii iyo dhicitaankii ugu dambeeyey ee baabasiinta. Labadan aayadood dhexdeeda farriin ay bari iyo woqooyi matalaan ayaa ka cadhaysiisa boqorka woqooyi (baadariga), waxaana bilaabma silicdii ugu dambaysay, waxayna ku dhammaataa aayadda afartan iyo shan marka baabasiintu taagto “teendhooyinka” oo ka yimid erayga Cibraaniga ah ee macnihiisu yahay “teendho,” (teendho waa astaan kaniisad), laakiin waa “teendhada” “qasrigiisa,” taas oo matalaysa dawlad. Meesha uu dhigo teendhada matalaysa isku darka kaniisadda iyo dawladda, ama sida Yooxanaa ugu yeedho Muujintii, ekaanta bahalka, waa “badaha dhexdooda,” iyadoo jamac ah. Bikradaha quruxda badani waxay raadinayaan farriinta digniinta ugu dambaysa ee lagu matalay aayadaha afartan iyo afar iyo afartan iyo shan ee Daanyeel kow iyo tobnaad, aayadda xigtana Miikaa’iil baa istaaga, wakhtigii imtixaankuna wuu xidhmaa. Oo wakhtigaas Caamoos 8:14 wuxuu leeyahay bikradaha quruxda badani “way dhici doonaan, oo mar dambe ma kici doonaan.”
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.
Markay bikradaha quruxda badan ku andacoodaan inay yihiin Adventist-yaasha Maalinta Toddobaad isla waqtiga ay u sujuudayaan sanamka bahalka, Yooxanaa wuxuu u metelayaa sida Yuhuudda kuwaas oo leh, “Annagu Yuhuud baannu nahay,” laakiinse ma aha. Waxay ku andacoonayaan inay yihiin carruurtii Ibraahim, hase yeeshee been bay sheegayaan.
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.
Bal eeg, kuwa sunagogga Shayddaanka ka tirsan, oo leh, Yuhuud baannu nahay, laakiin aan ahayn, ee been sheega, bal eeg, waxaan ka dhigi doonaa inay yimaadaan oo ay ku sujuudaan cagahaaga hortooda, oo ay ogaadaan inaan ku jeclaaday. Muujintii 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.
Waxay aqbaleen calaamadda baabtiisnimada, sidaas darteedna waxay aqbaleen dabeecaddiisa. Waxay ku andacoodaan inay Yuhuud yihiin, ama waxay ku andacoodaan inay yihiin Adventist-yo xajiya Sabtida, hase yeeshee markaas waxay leeyihiin dabeecadda baadariga, kaas oo waxyaalaha kale ka mid ah ku fadhiya “macbudka Ilaah.” Waxay ku andacoodaan inay Adventist yihiin, ama waxay ku andacoodaan inay ku jiraan macbudka Adventist-ka, laakiin kama sii aha Adventist-yo intuu baadarigu Masiixi u yahay.
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.
Kuwa “hore iyo haatan u ordaya” iyagoo doonaya “ereygii Rabbiga” ma aha “kuwa caqliga leh” ee lagu aqoonsaday kitaabka Daanyeel—laakiin waxaa lagu aqoonsaday inay yihiin “bikrado.” Waa wax cad in kuwa ku warwareegaya, gaajoonaya oo haraad u dhimanaya aayadahaas ku jira aanay “fahmin” “erayada Rabbiga,” waayo iyaga qudhoodu waxay aayadahaas ku dhex doonayaan isla waxaas. Erayga Rabbiga ee la muujiyo wax yar ka hor inta aanu xidhmin wakhtiga tijaabadu waa Muujintii Ciise Masiix, oo kuwa nacasyada ah, sharka leh, ama “bikradaha quruxda badan” waa kuwa aan fahmin korodhka aqoonta ee ka yimaadda kitaabka Daanyeel. Ma ay haysan saliidii loo baahnaa si ay arooska ula sii raacaan, sida Matayos barayo.
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!”
“Abaartaas” waa xidhitaanka wakhtiga nimcada. “Gabdhaha bikradaha ah” ee Amos oo aayadaha ku raadinaya kibis (Erayga Ilaah) iyo biyo (Ruuxa Quduuska ah), waa “kuwa sharka leh” ee Daanyeel oo aan “fahmin.” Iyagu waa bikradihii nacasyada ahaa ee Matayos oo raadinaya Ruuxa Quduuska ah, taas oo marka la isu geeyo saddex markhaati ku caddaynaysa kuwa garwaaqsada in fursaddii ay isu diyaarin lahaayeen guurka ay dhaaftay, oo aanay lahayn dhar ay arooska ku tagaan, maxaa yeelay waxay diideen inay “maqlaan” farriinta gaarka ah ee hadda la furayo. Laga bilaabo wakhtiga farriinta gaarka ah la furo ilaa xidhitaanka wakhtiga nimcadu waa wakhtiga yeedhista ugu dambaysa ee badbaadada. In wakhtigaas lagu yimaado adigoo aan diyaar ahayn waa inaad isu diyaariso inaad maqasho erayada, “Waa goor dambe!”
“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.
“Waxaa jira duni ku jiifta xumaan, khiyaano iyo dhalanteed, oo ku jirta hooska dhimashada lafteeda,—hurda, hurda. Yaa dareemaya foosha nafta si ay u toosiyaan? Codkee baa gaadhi kara? Maskaxdayda waxaa loo qaaday mustaqbalka, marka calaamadda la bixin doono. ‘Bal eega, Aroosku waa imanayaa; u baxa inaad la kulantaan.’ Laakiin qaar baa dib u dhigi doona helidda saliidda lagu buuxiyo laambadahooda, oo markaas aad bay u daahi doontaa markay ogaan doonaan in dabeecaddu, oo saliiddu u taagan tahay, aan la isu gudbin karin.” 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.”
Xarriiqda nebinnimada ee lagu matalay masaalkii tobanka bikradood waxay saliidda u adeegsataa inay astaan u noqoto dabeecadda, laakiin “saliidda dahabka ah” iyo “saliidda quduuska ah” sidoo kale waxay matalaan farriimaha “Ruuxa Ilaah.”
“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.
“Kuwii subkan ee taagan Rabbiga dhulka oo dhan agtiisa, waxay hayaan booskii mar la siiyey Shayddaan isagoo ahaa keruub daboolaya. Makhluuqaadka quduuska ah ee ku wareegsan carshigiisa, Rabbigu wuxuu ku sii hayaa xidhiidh joogto ah dadka dhulka deggan. Saliidda dahabiga ahi waxay u taagan tahay nimcada uu Ilaah ku sii quudiyo laambadaha rumaystayaasha, si aanay u libdhin oo u damin. Haddaan saliiddan quduuska ah samada looga soo shubin farriimaha Ruuxa Ilaah, wakiillada sharka ayaa si buuxda u xukumi lahaa dadka.”
“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.
“Ilaah waa la sharaf tiraa marka aynaan aqbalin farriimaha uu noo soo diro. Sidaas ayaannu ku diidnaa saliidda dahabka ah ee uu jeclaan lahaa inuu ku shubo nafahayaga si loogu gaadhsiiyo kuwa gudcurka ku jira. Marka dhawaaqu yimaado, ‘Bal eega, aroosgalkii waa imanayaa; u baxa inaad ka hortagtaan,’ kuwa aan helin saliidda quduuska ah, kuwa aan qalbiyadooda ku hayn nimcada Masiixa, waxay ogaan doonaan, sida bikradihii nacasyada ahaa, inaanay diyaar u ahayn inay Rabbigooda la kulmaan. Iyagu iskood kuma laha awood ay saliidda ku helaan, oo noloshooduna way burburtaa. Laakiin haddii Ruuxa Quduuska ah ee Ilaah la baryo, haddii aynu ku qayshanno sida Muuse yeelay, ‘I tus ammaantaada,’ jacaylka Ilaah ayaa lagu daadshin doonaa qalbiyadeenna. Tuubooyinka dahabka ah dhexdooda ayaa saliidda dahabka ah naloo soo gudbin doonaa. ‘Ma aha xoog, mana aha awood, laakiinse waa Ruuxayga, ayaa Rabbiga ciidammadu leeyahay.’ Markay carruurta Ilaah helaan fallaadhaha dhalaalaya ee Qorraxda Xaqnimada, waxay u ifayaan sida iftiimo dunida ku jira.” 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.”
Kuwa “hor iyo dib u ordaya” ee ku xusan Caamoos waxay sii kordhinayaan markhaatifurka lagu aqoonsanayo kooxda Adventistaha-Maalinta Toddobaad ee diida mas’uuliyaddooda ah inay “gartaan” farriinta gaarka ah ee ku jirta kitaabka Muujintii, taas oo la furfuro marka “wakhtigu dhow yahay.”
“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.
“Waxaynu hadda ku nool nahay wakhti aad khatar u badan, oo midkeenna midna yuusan ka gaabin raadinta diyaargarowga imaatinka Masiixa. Yaanu jirin qof raaca tusaalaha bikradaha nacasyada ah, oo ku fekera inay ammaan tahay in la sugo ilaa qalalaasuhu yimaado ka hor inta aan la helin diyaargarowga dabeecadeed ee lagu istaagi karo wakhtigaas. Waxay ahaan doontaa goor dambe in la doondoondo xaqnimada Masiixa marka martida la soo geliyo oo la baaro. Hadda waa wakhtigii la gashan lahaa xaqnimada Masiixa,—dharka arooska ee idin waafajin doona inaad gashaan cashada arooska ee Wanka. Masaalka dhexdiisa, bikradaha nacasyada ah waxaa lagu muujiyey iyagoo saliid baryaya, haddana ku guuldarraysta inay helaan markii ay codsadeen. Tani waxay astaan u tahay kuwa aan isdiyaarin iyagoo kobcinaya dabeecad u adkaysan karta wakhtiga qalalaasaha. Waxay la mid tahay iyagoo deriskooda u tegi lahaa oo ku odhan lahaa, Dabeecaddiinna i siiya, haddii kale waan halligmi doonaa. Kuwii xigmadda lahaa ma siin kari karin saliiddooda laambadihii sii libdhi lahaa ee bikradaha nacasyada ah. Dabeecaddu ma aha wax la isu gudbin karo. Ma aha wax la iibsan karo ama la gadan karo; waa wax la kasbado. Rabbigu wuxuu qof kasta siiyey fursad uu ku helo dabeecad xaq ah inta lagu jiro saacadaha tijaabada; laakiinse ma uu diyaarin jid uu qof bini’aadam ahi qof kale ugu gudbin karo dabeecadda uu isagu horumariyey isagoo soo maray waayo-aragnimooyin adag, isagoo casharro ka bartay Macallinka weyn, si uu sabir ugu muujiyo imtixaanka hoostiisa, oo uu iimaan ugu adeegsado si uu uga qaado buuraha wax aan suuragal ahayn. Suurtagal ma aha in la gudbiyo udugga jacaylka,—in qof kale la siiyo debecsanaan, xeelad, iyo adkaysi. Suurtagal ma aha in hal qalbi oo bini’aadam ahi qalbi kale ku shubo jacaylka Ilaah iyo kan dadnimada.”
“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.
“Laakiin maalintu way imanaysaa, oo way inagu soo dhow dahay, marka weji kasta oo dabeecaddu lagu muujin doono jirrabaad gaar ah. Kuwii daacad ugu sii nagaada mabda’a, oo rumaysadka ku sii dhaqma ilaa dhammaadka, waxay ahaan doonaan kuwa hore isu caddeeyey inay run ahaayeen intii lagu jiray saacadihii hore ee muddadii tijaabadooda, iyagoo ku dhex jiray imtixaan iyo dhibaato, oo sameystay dabeecado u eg Masiixa. Waxay ahaan doontaa kuwa xidhiidh dhow la leh Masiixa, kuwaas oo, xigmaddiisa iyo nimcadiisa aawadood, ka qayb qaata dabeecadda rabbaaniga ah. Laakiin aadanuhu midkoodna mid kale ma siin karo qalbi-u-heellanaanta iyo tayada sharafta leh ee maskaxda, ama kuma buuxin karo waxyaalaha ka dhiman xoog akhlaaqeed. Midkeen kastaaba wax badan ayuu kan kale u qaban karaa isagoo dadka siinaya tusaale Masiix u eg, sidaasna ku saameynaya inay Masiixa ugu tagaan xaqnimada aanay la’aanteed istaagi karin xukunka dhexdiisa. Dadku waa inay arrinta muhiimka ah ee dhismaha dabeecadda si tukasho leh uga fiirsadaan, oo dabeecadahooda ku qaabeeyaan tusaalaha rabbaaniga ah.” The Youth’s Instructor, January 16, 1896.