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.”

Dalam petikan yang masih sedang kita bahaskan ini, yang mengulas tentang Kristus sebagai malaikat dalam Wahyu sepuluh yang turun, Kristus sebagai malaikat yang perkasa menggambarkan “bahagian yang sedang dimainkan-Nya dalam adegan-adegan penutup pertentangan besar dengan Iblis.” “Kedudukan” yang diambil Kristus ketika Dia meletakkan kaki kanan-Nya di atas laut dan kaki kiri-Nya di atas daratan “menandakan kuasa dan wewenang-Nya yang tertinggi atas seluruh bumi.” Ketika Kristus berseru “dengan suara yang nyaring,” Dia “berseru” “seperti auman seekor singa.”

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.

Kristus akan menyatakan kemahakuasaan-Nya dalam “adegan-adegan penutup pertentangan besar” dan apabila Kristus menyatakan kemahakuasaan-Nya, Ia melakukannya sebagai Singa dari suku Yehuda.

“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.

“Jurugelamat dipersembahkan di hadapan Yohanes di bawah lambang ‘Singa dari suku Yehuda’ dan ‘seekor Anak Domba seperti telah disembelih.’ Wahyu 5:5, 6. Lambang-lambang ini menyatakan penyatuan kuasa yang mahakuasa dengan kasih yang mengorbankan diri. Singa Yehuda, yang begitu menggentarkan bagi mereka yang menolak kasih karunia-Nya, akan menjadi Anak Domba Allah bagi mereka yang taat dan setia.” Kisah Para Rasul, 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.”

Po tlhagisong ya ga Keresete e le Tau ya lotso lwa Juda go gatelelwa tiro ya gagwe ya go tswala le go bula porofeto ya Baebele, go ya ka nako ya Gagwe ya bomodimo. Gaufi fela pele ga go tswalwa ga nako ya teko ya motho, fa “nako e setse e le gaufi” go tla nna le go bulwa ga boammaaruri jo bo kgethegileng jwa Baebele jo bo supang “dilo tse di tshwanetseng go diragala ka bonako.”

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.

Pahayag ni Jesu-Cristo, na ibinigay ng Diyos sa kaniya, upang ipakita sa kaniyang mga alipin ang mga bagay na dapat mangyari sa madaling panahon; at isinugo niya at ipinaalam ito sa pamamagitan ng kaniyang anghel sa kaniyang alipin na si Juan: Na siyang nagpatotoo sa salita ng Diyos, at sa patotoo ni Jesu-Cristo, at sa lahat ng mga bagay na kaniyang nakita. Mapalad ang bumabasa, at ang mga nakikinig sa mga salita ng hulang ito, at tumutupad sa mga bagay na nasusulat dito: sapagkat ang panahon ay malapit na. Apocalipsis 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.”

Apabila “waktu” yang “sudah dekat” itu benar-benar tiba dalam sejarah, suatu berkat dinyatakan atas mereka yang membaca, mendengar “dan menuruti segala sesuatu yang tertulis di dalamnya.” Pekabaran yang khusus itu ialah suatu pekabaran yang terikat pada waktu, yang hanya dapat dikenali apabila “waktunya sudah dekat.” Maka—pada waktu itu, dan bukan sebelumnya—orang-orang akan dapat membaca, mendengar “dan menuruti segala sesuatu yang tertulis” dalam kitab Wahyu. Apabila “waktunya sudah dekat,” berkat yang dinyatakan atas mereka yang “membaca”, “mendengar” “dan menuruti segala sesuatu yang tertulis di dalamnya” itu sejajar dengan terbukanya kitab Daniel pada “akhir zaman.”

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.

Mais toi, ô Daniel, serre ces paroles et scelle le livre jusqu’au temps de la fin : plusieurs courront çà et là, et la connaissance augmentera. Daniel 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.

“Mở nhiều” đang “đi lại đây đó” (điều này tượng trưng cho việc nghiên cứu Lời Đức Chúa Trời) là làm như vậy vào “thời kỳ cuối cùng”, khi “những lời” đã từng bị “niêm phong” trong “sách” Đa-ni-ên được mở ra. Nhưng còn có một hạng đồng trinh khác đang đi lại đây đó ngay sau luật ngày Chúa nhật tại Hoa Kỳ.

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.

Tengku, ari-ari nya datai, ku Tuhan Allah bejaku, lebuh Aku deka ngirumka bala lapar ngagai menua tu, ukai lapar ka roti, tauka aus ka ai, tang lapar ka ninga jaku Tuhan: lalu sida deka bejalai ngembara ari tasik ngagai tasik, lalu ari utara nyentuk ngagai timur, sida deka belari ngiga jaku Tuhan, tang enda deka tetemuka iya. Ba ari nya, dara-dara ti manah enggau anak-anak bujang deka pengsan laban aus. Sida ti besumpah demi dosa Samaria, lalu bejaku, Tuhan nuan, O Dan, idup; enggau, Adat Beersheba idup; sida nya mega deka rebah, lalu nadai agi deka angkat belik. 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.

Isono saseSamariya kwakuyisono esimelwe ngu-Ahabi noJezebeli, u-Ahabi emele i-United States noJezebeli emele ibandla lamaKatolika. UJezebeli, u-Ahabi, kanye labaprofethi bamanga ekumelaneni lo-Elija eNtabeni iKharimeli kufanekisela umthetho weSonto. Ekumelaneni lokho kwakulamaqembu amabili abaprofethi abangcwele okungekho kuwo, abaprofethi bakaBhali labaphristi bezixuku zezihlahla. UBhali wayengomunye wonkulunkulu ababekhonjwa; omunye owayekhonjwa ezixukwini zezihlahla kwakungu-Ashitarothi. UBhali wayengunkulunkulu wesilisa, kanti u-Ashitarothi wayengunkulunkulukazi wesifazana. Ndawonye, unkulunkulu wesilisa umele umbuso, kanti owesifazana umele ibandla.

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.

Amkulunkulu lowabekwa eDan wabekwa yinkhosi yekucala yeSamariya, uJerobhowamu, lowamisa litfole legolide eBhetheli naseDan. Bhetheli lichaza indlu yaNkulunkulu kantsi Dan uchaza kwehlulela, futsi ndzawonye zimelela kuhlanganiswa kwelibandla nemtsetfo welive, lokwenteka e-United States ngaphambi kwekucindzetelwa kwekugcinwa kweLisontfo. Lawo matfole lamabili egolide amelwa litfole legolide la-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.

Anak lembu ialah binatang dan patung emas ialah patung, maka anak lembu emas Harun dan juga dua anak lembu emas Yerobeam melambangkan gabungan gereja dan negara yang berlaku tepat sebelum penguatkuasaan undang-undang Ahad di Amerika Syarikat. Dalam kisah Yerobeam, kedua-dua kota itu memberikan saksi kedua kepada simbolisme gabungan gereja dan negara, yang ditakrifkan sebagai patung binatang dalam kitab Wahyu.

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.

Mokgwa wa Beersheba o emela kgwerano ya Aborahama. Go bolelwa ga ntlha ga leina “Beersheba” go fitlhelwa mo go Genesise 21, e leng karolo ya Baebele e moaposetoloi Paulo a e dirisang go ganetsa ba ba neng ba akantsha mo motlheng wa gagwe gore motho o tshwanetse go tswelela a boloka melao ya meletlo le go rupa gore a tle a bolokwe. Paulo o dirisa karolo e go bolelwa ga ntlha ga Beersheba go leng mo go yone. O dirisa pego eo go bua ka dikgolagano tse pedi tse di farologaneng ebile di ganetsana mo pegong e le nngwe. Paulo o dirisa morwa wa mosadi wa bokgoba (Ishmaele) go emela kgwerano e e theilweng mo godimo ga maatla a motho, mme o bapisa Ishmaele le Isake, yo o mo dirisang go emela kgwerano e e theilweng mo godimo ga maatla a Modimo. Karolo eno ya Baebele ke lekgetlo la ntlha le Beersheba e bolelwang ka lone, mme moragonyana mo hisitoring Paulo o dirisa pego eo go tlhalosa seemo sengwe mo hisitoring ya gagwe ka namana se se neng se setse se tshwantshitswe mo hisitoring ya Baebele. Paulo o ne a dumela e bile a ruta gore hisitori ya Baebele e a boaboeletsa.

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.

แม้ว่าเปาโลจะใช้ข้อความตอนนี้จากปฐมกาลบทที่ยี่สิบเอ็ดเพื่อเป็นภาพประกอบของพันธสัญญาสองประการที่ตรงกันข้ามกัน แต่ในข้อความนั้นมีพันธสัญญาสองประการที่พระเจ้าทรงกระทำกับอับราฮัม ทว่ามิใช่พันธสัญญาสองประการเดียวกับที่เปาโลสรุปมาจากเรื่องราวนั้น ในข้อความดังกล่าว พระเจ้าทรงสัญญาอีกครั้งว่าจะทรงทำให้พระสัญญาของพระองค์สำเร็จ คือการทรงให้อับราฮัมเป็นบิดาแห่งชนชาติทั้งหลายผ่านทางอิสอัค และพระองค์ยังทรงสัญญาด้วยว่าจะทรงทำให้อิชมาเอลเป็นบิดาแห่งชนชาติใหญ่ชาติหนึ่งด้วย พระคัมภีร์ตอนเดียว มีการกล่าวถึงพันธสัญญาสี่ประการ และนี่เป็นครั้งแรกที่มีการกล่าวถึงเบเออร์เชบาในพระคัมภีร์.

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.

Dia berkata kepada Abraham, “Usirlah hamba perempuan ini beserta anaknya; sebab anak hamba perempuan ini tidak akan menjadi ahli waris bersama-sama dengan anakku, yaitu Ishak.” Hal itu sangat menyusahkan hati Abraham oleh karena anaknya itu. Tetapi Allah berfirman kepada Abraham, “Janganlah hal itu menyusahkan hatimu karena anak itu dan karena hamba perempuanmu; dalam segala sesuatu yang dikatakan Sara kepadamu, dengarkanlah perkataannya; sebab melalui Ishak keturunanmu akan disebut. Namun dari anak hamba perempuan itu juga Aku akan menjadikannya suatu bangsa, karena ia adalah keturunanmu.” Maka keesokan harinya pagi-pagi Abraham bangun, lalu mengambil roti dan sekirbat air, memberikannya kepada Hagar, meletakkannya ke atas bahunya, serta anak itu, lalu menyuruhnya pergi. Maka pergilah perempuan itu dan mengembara di padang gurun Bersyeba. Kejadian 21:10–14.

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

បៀរសេបា​តំណាង​ឲ្យ​សេចក្តី​សញ្ញា​របស់​អប្រាហាំ។ នៅ​ក្នុង​ជំពូក​ដដែល​នោះ អប្រាហាំ​ក៏​បាន​ចង​សេចក្តី​សញ្ញា​ជាមួយ​អប៊ីម៉ាឡេក​ផង​ដែរ។

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.

Y sucedió en aquel tiempo que Abimelec y Ficol, jefe del ejército de él, hablaron a Abraham, diciendo: Dios está contigo en todo lo que haces. Ahora, pues, júrame aquí por Dios que no obrarás falsamente conmigo, ni con mi hijo, ni con el hijo de mi hijo; sino que, conforme a la bondad que yo he hecho contigo, harás tú conmigo y con la tierra en la cual has peregrinado. Y dijo Abraham: Yo juraré.

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.

Na Abraham ka ṱuṭula Abimeleke nga ṅwambo wa tshisima tsha maḓi, tshine vhalanda vha Abimeleke vha tshi dzhia nga khani. Abimeleke a ri, A thi ḓivhi uri ndi nnyi we a ita hezwi; na iwe a wo ngo mmbudza, nahone na nṋe a tho ngo zwi pfa u swika ṋamusi.

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?

Abraham pun mengambil domba dan lembu, lalu memberikannya kepada Abimelekh; maka keduanya mengadakan suatu perjanjian. Dan Abraham memisahkan tujuh anak domba betina dari kawanan itu. Lalu Abimelekh berkata kepada Abraham, “Apakah arti ketujuh anak domba betina ini yang telah engkau pisahkan?”

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.

Ane hã omombe'u: Ko'ã siete ovecha kuña ra'y regueraha va'erã che po guive, ikatu hag̃uáicha oiko che rehehápe testígo, che ajapo hague ko ykua. Upévare ombohéra upe tenda Beerseba; upépe niko mokõivéva ojura. Péicha ojapo hikuái peteĩ ñe'ẽme'ẽ Beersebápe; upéi Abimélec opu'ã, ha Fícol, ijehérsito ruvicha guasu, ha ojevy hikuái filistéo retãme. Ha Abraham oñotỹ peteĩ ka'aguy'i Beersebápe, ha upépe ohenói Ñandejára réra, Tupã opa ára guarã.

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

Naboro Abraham ong’wana soghuraa tsɨ kʉtsɨa wa Afilisti mabhuku maingi. Mwanzo 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.”

Beer-sheba adalah lambang perjanjian Allah dengan Abraham. Terdapat beberapa riwayat perjanjian yang ditandai dalam Alkitab yang menghubungkan Beer-sheba dengan perjanjian Abraham. “Beer” berarti sumur dan “sheba” berarti “tujuh.” Sheba adalah kata Ibrani yang sama yang diterjemahkan sebagai “tujuh kali,” yang dengan tepat dipahami oleh William Miller sebagai melambangkan nubuatan dua ribu lima ratus dua puluh tahun dalam Imamat dua puluh enam. Itulah “nubuatan waktu” pertama yang ditemukannya, dan itulah kebenaran dasar pertama yang dikesampingkan pada tahun 1863. Dalam bagian di mana kata “sheba” diterjemahkan sebagai “tujuh kali” dalam empat ayat yang berbeda, hukuman Allah yang dilambangkan oleh “tujuh kali” itu disebut “perselisihan perjanjian-Ku.”

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.

Maka Aku pun akan berjalan menentang kamu dan akan menghukum kamu tujuh kali lipat lagi karena dosa-dosamu. Dan Aku akan mendatangkan ke atasmu pedang yang akan membalaskan pelanggaran terhadap perjanjian-Ku; dan apabila kamu berkumpul di dalam kota-kotamu, Aku akan mengirimkan penyakit sampar ke tengah-tengahmu; dan kamu akan diserahkan ke dalam tangan musuh. Imamat 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.”

Kata yang diterjemahkan sebagai “tujuh kali” dan melambangkan “perselisihan” perjanjian Allah dalam Imamat dua puluh enam, yaitu “sheba” dalam kata Bersyeba, juga diterjemahkan dua kali dalam kitab Daniel: sekali sebagai “sumpah” yang tertulis dalam hukum Musa dan sekali sebagai “kutuk.” Baik “sumpah” maupun “kutuk” diterjemahkan dari kata “sheba,” sebab kata itu bukan saja berarti ‘tujuh,’ melainkan juga mencakup gagasan tentang suatu perjanjian atau “sumpah” yang, apabila dilanggar, menghasilkan suatu “kutuk.”

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.

Ya, seluruh Israel telah melanggar hukum-Mu, bahkan dengan menyimpang, sehingga mereka tidak menaati suara-Mu; sebab itu kutuk telah dicurahkan ke atas kami, dan sumpah yang tertulis dalam hukum Musa, hamba Allah, karena kami telah berdosa terhadap Dia. 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.

Lefoko “sheba,” e leng bosupa, le emetseng dikwanyana tse supileng tse ileng tsa nyehelwa pela sediba Beersheba, le emela selekane. Mme selekane sa Modimo, kapa kano ya Hae, se bolela hore ba utlwang ba a phela, mme ba sa utlweng ba a shwa.

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).

Beer-Sheba e emela selekane se bontšitsoeng ke tumelo ea Abrahama. Ka hona, ha “baroetsana ba batle” ba Amose robeli, bao hape e leng “baroetsana ba maoatla” ba Mattheu mashome a mabeli a metso e mehlano, bao hape e leng “ba khopo” ba Daniele leshome le metso e ’meli, ba hlapanya “ka sebe sa Samaria,” ba hlapanya botšepehi ho letšoao la Jezebele (bopapa), ea entseng bofebe le Akabe (Machaba a Kopaneng) le ea busang holim’a setšoantšo sa sebata (United States).

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.

Bana ba ba siameng bao ba tshwanang fa ba re, “Modimo wa gago, wena Dane, o a tshela,” ba khubama fa pele ga setshwantsho sa gouta sa namane jaaka se itsisiwe ke basupi ba babedi (Arone le Jeroboame). Namane ya gouta e emela setshwantsho sa sebatana, se e leng kopanyo ya kereke le puso.

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.

Nengela ulutandwa tolwesi “simo” saseBeerishebha “luyaphila,” ligama elithi “simo” lisho ukuthi “indlela.” Leli yilo kanye igama elisetshenziswayo ukukhomba “izindlela” “zezindlela zasendulo” kuJeremiya 6:16. Lezo zintombi zithi, nakuba zikhothamele umfanekiso wesilo futhi zamukela uphawu lwegunya laso, zisengabantwana baka-Abrahama. Zigijima ngokuphithizela ziye le nale eLizwini likaNkulunkulu zifuna umlayezo omelwe “yimpumalanga” kanye “nenyakatho” nangokuthi “kusukela olwandle kuya olwandle,” zisesho nokuthi zingamaSeventh-day Adventists, kodwa sekwephuzile kakhulu.

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.

Akan tetapi, kabar dari timur dan dari utara akan menggelisahkan dia; sebab itu ia akan keluar dengan amarah yang besar untuk membinasakan, dan melenyapkan sama sekali banyak orang. Dan ia akan mendirikan kemah-kemah istananya di antara lautan-lautan pada gunung kudus yang mulia; namun ia akan sampai kepada ajalnya, dan tidak seorang pun akan menolong dia. Daniel 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.”

वह कुँवारियाँ इन पिछली दो पदों के सन्देश की खोज में हैं। अन्तिम चेतावनी का वह सन्देश, जो अन्त के समय 1989 में प्रकट किया गया, जब दानिय्येल अध्याय ग्यारह, पद चालीस के वर्णन के अनुसार, पूर्व सोवियत संघ का प्रतिनिधित्व करने वाले “देश” पोपतंत्र और संयुक्त राज्य अमेरिका द्वारा बहा दिए गए, पोपतंत्र के अन्तिम उत्थान और पतन की पहचान कराता है। इन दो पदों में पूर्व और उत्तर द्वारा निरूपित एक सन्देश उत्तर के राजा (पोप) को क्रोधित करता है, और अन्तिम उत्पीड़न आरम्भ होता है; और वह पद पैंतालीस में समाप्त होता है, जब पोपतंत्र “निवासों” को रोपता है, जो इब्रानी शब्द से आया है जिसका अर्थ “तम्बू” है (तम्बू कलीसिया का एक प्रतीक है), परन्तु वह उसके “राजमहल” का “निवास” है, जो एक राज्य का प्रतिनिधित्व करता है। जहाँ वह उस तम्बू को स्थापित करता है जो कलीसिया और राज्य के संयोग का प्रतिनिधित्व करता है, अथवा जैसा यूहन्ना उसे प्रकाशितवाक्य में पशु की मूरत कहता है, वह “समुद्रों के बीच,” अर्थात बहुवचन में है। सुन्दर कुँवारियाँ दानिय्येल अध्याय ग्यारह के पद चवालीस और पैंतालीस में निरूपित अन्तिम चेतावनी के सन्देश की खोज में हैं, और ठीक अगले पद में मीखाएल उठ खड़ा होता है और अनुग्रह का समय समाप्त हो जाता है। और उस समय आमोस 8:14 कहता है कि सुन्दर कुँवारियाँ “गिर पड़ेंगी, और फिर कभी न उठेंगी।”

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.

Apabila perawan-perawan yang elok itu mengaku sebagai Advent Hari Ketujuh pada saat yang sama mereka sedang sujud kepada patung binatang itu, mereka digambarkan oleh Yohanes sebagai orang-orang Yahudi yang mengatakan bahawa mereka orang Yahudi, tetapi sebenarnya bukan. Mereka mengaku sebagai anak-anak Abraham, tetapi mereka berdusta.

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.

Bahawa, Aku akan menjadikan mereka daripada jemaah Iblis, yang mengatakan bahawa mereka itu orang Yahudi, padahal bukan, melainkan berdusta; bahawasanya, Aku akan membuat mereka datang dan sujud di hadapan kakimu, serta mengetahui bahawa Aku telah mengasihi engkau. Wahyu 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.

Bāŋaŋ bí yépp nangu nañu màndargay paap bi te ci loolu lañu nangu itam ay jikkoom. Ñuy wax ne Yawut lañu, walla ñuy wax ne ay Adventist yu di sàmm bésub Noflaay lañu, waaye booba nag am nañu jikkoy paap bi, mi toog, ci yeneen mbir, “ci kër Yàlla gi.” Ñuy wax ne ay Adventist lañu, walla ñuy wax ne ñu ngi ci kër-guurug Adventist gi, waaye gënuñu a doon Adventist dara ni paap bi gënu a doon Kiristaan.

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.

Kawruh sing padha “mlaku mrana-mrene” nggolèki “pangandikané Pangéran” kuwi dudu “wong-wong wicaksana” sing kasebut ana ing kitab Dhanièl—nanging padha kawastanan “prawan-prawan.” Cetha yèn wong-wong sing padha nglambrang, kaluwen lan ngelak ana ing ayat-ayat iku ora “mangerti” “pangandikané Pangéran,” awit ing ayat-ayat iku padha nggolèki prekara mau dhéwé. Pangandikané Pangéran sing kawehyakaké sadurungé mangsa sih-rahmat katutup iku yaiku Wahyué Gusti Yésus Kristus, lan para prawan bodho, duraka, utawa “prawan-prawan ayu” iku yaiku wong-wong sing ora mangerti tambahing kawruh saka kitab Dhanièl. Wong-wong mau ora nduwèni lenga sing perlu supaya bisa terus ndhèrèk menyang pesta kawinan kaya sing diwulangaké déning Matius.

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!”

“ပေါင်မုန့်အစာငတ်ခြင်း” ဟူသည်မှာ ကရုဏာတံခါးပိတ်သိမ်းခြင်းကို ဆိုလိုသည်။ အာမုတ်၏ အခန်းငယ်များအတွင်း ပေါင်မုန့် (ဘုရားသခင်၏ နှုတ်ကပတ်တော်) နှင့် ရေ (သန့်ရှင်းသော ဝိညာဉ်တော်) ကို ရှာဖွေနေသော “အပျိုကညာများ” သည် “နားမလည်” သော ဒံယေလ၏ “ဆိုးယုတ်သောသူများ” ပင်ဖြစ်ကြသည်။ ၎င်းတို့သည် သန့်ရှင်းသော ဝိညာဉ်တော်ကို ရှာဖွေနေသော မဿဲ၏ မိုက်မဲသော အပျိုကညာများလည်း ဖြစ်ကြပြီး၊ ဤသက်သေသုံးပါး၏ ညီညွတ်မှုအားဖြင့် မင်္ဂလာဆောင်ပွဲအတွက် မိမိတို့ ပြင်ဆင်ရမည့် အခွင့်အရေးသည် လွန်သွားပြီဖြစ်ကြောင်းနှင့် မင်္ဂလာဆောင်ပွဲသို့ သွားရန် အဝတ်တန်ဆာမရှိကြောင်းကို သိမြင်လာသူများကို ဖော်ထုတ်ပြသလျက်ရှိသည်။ အကြောင်းမူကား ယခု တံဆိပ်ဖြေဖွင့်လျက်ရှိသော အထူးသတင်းစကားကို “နားထောင်” ရန် သူတို့ ငြင်းပယ်ခဲ့ကြသောကြောင့် ဖြစ်သည်။ အထူးသတင်းစကားကို တံဆိပ်ဖြေဖွင့်သော အချိန်မှစ၍ ကရုဏာတံခါးပိတ်သိမ်းသည်အထိသော အချိန်ကာလသည် ကယ်တင်ခြင်းအတွက် နောက်ဆုံးခေါ်သံ၏ အချိန်ကာလဖြစ်သည်။ ထိုအချိန်သို့ မပြင်ဆင်ဘဲ ရောက်ရှိလာခြင်းသည် “နောက်ကျလေပြီ!” ဟူသော စကားကို ကြားရန် ကိုယ်တိုင် ပြင်ဆင်ခြင်းနှင့် တူပေသည်။

“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.

“Ad wɛase bi da a ɛwɔ amumɔyɛ mu, nnaadaa ne ayɛsɛmsɛm mu, wɔ owu sunsuma ankasa mu,—ada, ada. Hena na wɔn kra mu yaw wɔn sɛ wɔbɛnyan wɔn? Ɛnne bɛn na ebetumi adu wɔn nkyɛn? Wɔde me adwene kɔɔ daakye, bere a wɔbɛma nsɛnkyerɛnne no. ‘Hwɛ, Ayeforokunu no reba; mommra mmɛhyia no.’ Nanso ebinom bɛtwentwɛn wɔn nan ase sɛ wɔbɛnya ngo a wɔde bɛhyɛ wɔn akanea mu ma bio, na akyiri yi wɔbɛhu sɛ suban no, a ngo no gyina hɔ ma no no, wontumi mfa mma obi foforo.” 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.”

Umugca wesiprofeto omelwe ngumzekeliso weentombi ezilishumi usebenzisa ioli ukumela isimilo, kodwa “ioli yegolide” kunye “neoli engcwele” zikwalumela nemiyalezo “yoMoya kaThixo.”

“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.

“Yang diurapi yang berdiri di sisi Tuhan seluruh bumi, mempunyai kedudukan yang dahulu diberikan kepada Iblis sebagai kerub yang menaungi. Melalui makhluk-makhluk kudus yang mengelilingi takhta-Nya, Tuhan memelihara suatu perhubungan yang tetap dengan penghuni-penghuni bumi. Minyak emas itu melambangkan kasih karunia yang dengannya Allah terus membekali pelita-pelita orang percaya, supaya pelita itu jangan berkelap-kelip lalu padam. Sekiranya minyak kudus ini tidak dicurahkan dari surga melalui pekabaran-pe­kabaran Roh Allah, maka kuasa-kuasa kejahatan akan sepenuhnya menguasai manusia.”

“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.

“Allah dihina apabila kita tidak menerima penyampaian yang dikirim-Nya kepada kita. Dengan demikian kita menolak minyak emas yang hendak dicurahkan-Nya ke dalam jiwa kita untuk disalurkan kepada mereka yang berada dalam kegelapan. Apabila seruan itu terdengar, ‘Lihatlah, mempelai laki-laki datang; keluarlah untuk menyongsong dia,’ mereka yang tidak menerima minyak kudus itu, yang tidak memelihara kasih karunia Kristus di dalam hati mereka, akan mendapati, seperti gadis-gadis yang bodoh, bahwa mereka tidak siap untuk menyambut Tuhan mereka. Mereka tidak memiliki, di dalam diri mereka sendiri, kuasa untuk memperoleh minyak itu, dan hidup mereka pun hancur. Tetapi jika Roh Kudus Allah dimohonkan, jika kita memohon, seperti Musa, ‘Perlihatkanlah kiranya kemuliaan-Mu kepadaku,’ kasih Allah akan dicurahkan ke dalam hati kita. Melalui pipa-pipa emas itu, minyak emas akan disalurkan kepada kita. ‘Bukan dengan keperkasaan, dan bukan dengan kekuatan, melainkan dengan Roh-Ku, firman TUHAN semesta alam.’ Dengan menerima sinar-sinar terang dari Surya Kebenaran, anak-anak Allah bercahaya sebagai terang di dunia.” Review and Herald, 20 Juli 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.”

Ba ba tabogago “go ya kwa le kwa le” mo go Amosi ba oketsa mo bosuping jo bo supang setlhopha sa Badventista ba Letsatsi la Bosupa ba ba ganang boikarabelo jwa bone jwa go “tlhaloganya” molaetsa o o kgethegileng o o tswang mo bukeng ya Tshenolo, e e bulwang fa “nako e setse e atametse.”

“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.

“ꞌMawe tujwʉshísha nnnindí ji wakwáya mno, na jumo mwa uswe akánonopa kukhala ntawi pakuusaka kujitandala kwa kwika kwa Kilisito. Pangali mundu ajiga mfano wa wajinga wane bikelo, ni kusitíká kuti kujiutami kukalá salama kuŵindila mpaka ndindiísyi ijiike, kani ajipate kutandala kwa tabia kwa kuima pa ntawiyo. Tajikawa pambele kusaka haki ya Kilisito paŵatemiwá wageni ni kukaguulwa. Sano ni ntawi wa kuŵala haki ya Kilisito,—nguo ja harusi jajimwafánya mwene kutamilila kujingila mu karamu ya ndoa ya Mwana-Kondoo. Mu mfano ula, mabikelo wajinga walongosyedwa ali nkusuma mafuta, ni kugwa kulepela kupokela pa kusuma kwao. Aji ni ishara ya ŵala wangali kujitandala achimwene mwa kukulisha tabia ja kuima pa ntawi ja ndindiísyi. Iŵa nti chisawi ŵaundile achináwáo kuti, Mumbengé tabia jenu, kapena ndisile. Ŵala ŵali ŵamachili nganakombola kwapa mafuta gao ku nyali ja kubenjabénja ya mabikelo wajinga. Tabia jikangajigalikana. Jikákuulidwa kapena kugulisiwa; jikusyagwa. Ambuje ŵampele kila mundu mwai wa kupata tabia ja haki kupitila mu maora ga yeselo; nambo nganapangana njira ja kuti mundu jumo ampele jwine tabia jajakulishye kupitila mu kupitamo yakusausya, mwa kujigala masomo kwa Mwalimu Jwakulungwa, kuti akombole kulosyanga kulindilila pa masausyo, ni kutenda chikulupi kuti akombole kusuntula matumbi ga yakákanika. Ikáwezekana kupelesya ununkhilo wa chikondi,—kwapa jwine upole, lunda, ni kupilila. Ikáwezekana kwa mtima wa mundu jumo kuthululila mu jwine chikondi cha Mulungu ni cha wanadamu.”

“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.

“परन्तु वह दिन आ रहा है, और वह हम पर निकट है, जब चरित्र का प्रत्येक पक्ष विशेष प्रलोभन के द्वारा प्रकट किया जाएगा। जो लोग सिद्धान्त के प्रति सच्चे बने रहेंगे, जो अन्त तक विश्वास का व्यवहार करेंगे, वही वे होंगे जिन्होंने अपनी परख-अवधि के पूर्ववर्ती समयों में परीक्षा और क्लेश के बीच सच्चाई सिद्ध की है, और मसीह की समानता के अनुसार अपने चरित्रों का गठन किया है। वे ही होंगे जिन्होंने मसीह के साथ घनिष्ठ परिचय का विकास किया है, जो उसकी बुद्धि और अनुग्रह के द्वारा ईश्वरीय स्वभाव के सहभागी हैं। परन्तु कोई भी मनुष्य दूसरे को हृदय की भक्ति और मन के उदात्त गुण नहीं दे सकता, और उसकी न्यूनताओं को नैतिक सामर्थ्य से पूरा नहीं कर सकता। हम में से प्रत्येक, मनुष्यों के सामने मसीह-सदृश उदाहरण प्रस्तुत करके, और इस प्रकार उन पर ऐसा प्रभाव डालकर कि वे उस धार्मिकता के लिए मसीह के पास जाएँ जिसके बिना वे न्याय में ठहर नहीं सकते, एक-दूसरे के लिए बहुत कुछ कर सकते हैं। मनुष्यों को चाहिए कि वे प्रार्थनापूर्वक चरित्र-निर्माण के इस महत्वपूर्ण विषय पर विचार करें, और ईश्वरीय आदर्श के अनुसार अपने चरित्रों का गठन करें।” The Youth’s Instructor, January 16, 1896.