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.”

Mugwaro ratichiri kutarisa iri, rinotaura pamusoro paKristu somutumwa ari muna Zvakazarurwa gumi anoburuka, Kristu somutumwa ane simba anoratidza “chikamu chaari kuita muzviitiko zvokupedzisira zvehondo huru naSatani.” “Chinzvimbo” chakatorwa naKristu paakaisa rutsoka rwake rworudyi pagungwa neruboshwe panyika yakaoma “chinoratidza simba rake guru rose nesimba rake rokutonga pamusoro penyika yose.” Kristu paakadanidzira “nenzwi guru,” “akadanidzira” “seshumba inodzvova.”

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.

Kristu acharatidza masimba ake ose mu “zviitiko zvekupedzisira zvegakava guru,” uye kana Kristu achiratidza masimba ake ose, anozviita saShumba yorudzi rwaJudha.

“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.

“Muponesi anoratidzwa kuna Johane pasi pezviratidzo zva‘Shumba yorudzi rwaJudha’ uye zva‘Gwayana, sokunge rakanga rabayiwa.’ Zvakazarurwa 5:5, 6. Zviratidzo izvi zvinomirira kubatana kwesimba rose-rinokunda nezvose nerudo runozvibayira. Shumba yaJudha, inotyisa zvikuru kuna avo vanoramba nyasha dzayo, ichava Gwayana raMwari kuna vanoteerera uye vakatendeka.” Mabasa avaApostora, 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.”

Ukuvumbuka kwaKristu njengeNgonyama yesizwe sakwaJuda kugcizelela umsebenzi wakhe kokubili ekubekeni uphawu nasekuvuleni isiprofetho seBhayibheli, ngokwesikhathi sakhe sobuNkulunkulu. Kancane nje ngaphambi kokuba kuvalwe isikhathi sokuvivinywa komuntu, lapho “isikhathi sesiseduze,” kuyakuba khona ukuvulwa kweqiniso elikhethekile leBhayibheli elikhomba “izinto okumelwe zenzeke masinyane.”

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.

Zvakazarurwa zvaJesu Kristu, zvaakapiwa naMwari, kuti aratidze kuvaranda vake zvinhu zvinofanira kukurumidza kuitika; akazvituma akazviratidza nechiratidzo nomutumwa wake kumuranda wake Johane: iye akapupura shoko raMwari, nouchapupu hwaJesu Kristu, nezvezvinhu zvose zvaakaona. Akaropafadzwa unorava, navanonzwa mashoko ouprofita uhu, nokuchengeta zvinhu zvakanyorwa mauri; nokuti nguva yava pedyo. Zvakazarurwa 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.”

Kana “nguva” iri “pedyo” yasvika chaizvo munhoroondo, chikomborero chinotaurwa pamusoro paavo vanoverenga, vanonzwa “uye vanochengeta zvinhu zvakanyorwa imomo.” Shoko iri rinokosha ishoko rinosungirwa nenguva, rinongoonekwa chete kana “nguva iri pedyo.” Ipapo—panguva iyoyo, kwete zvisati zvaitika—vanhu vachakwanisa kuverenga, kunzwa “uye kuchengeta zvinhu zvakanyorwa” mubhuku raZvakazarurwa. Kana “nguva iri pedyo,” chikomborero chinotaurwa pamusoro paavo “vanoverenga,” “vanonzwa,” “uye vanochengeta zvinhu zvakanyorwa imomo” chinofambirana nekuvhurwa kwebhuku raDanieri pa“nguva yokupedzisira.”

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.

Asi iwe, ee Danieri, viga mashoko aya, unamate bhuku kusvikira panguva yokuguma: vazhinji vachamhanya vachienda nokudzoka, uye zivo ichawedzerwa. Danieri 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.

“Avo vakawanda” vari “kumhanya uku nekoko,” (zvinomirira kudzidza kweShoko raMwari) vari kuita saizvozvo pa“nguva yokuguma” apo “mashoko” akanga “akavharirwa” mu“bhuku” raDhanieri anozarurwa. Asi kune rimwewo boka remhandara rinomhanya uku nekoko pakarepo mushure memutemo weSvondo muUnited States.

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.

Tarirai, mazuva anouya, ndizvo zvinotaura Ishe Jehovha, andichatuma nzara panyika, isati iri nzara yechingwa, kana nyota yemvura, asi yokunzwa mashoko aJehovha; uye vachadzungaira kubva kugungwa kusvikira kune rimwe gungwa, uye kubva kuchamhembe kusvikira kumabvazuva, vachamhanya uku nokoko vachitsvaka shoko raJehovha, asi havangarioni. Pazuva iro mhandara dzakanaka namajaya vachapera simba nenyota. Avo vanopika nechivi cheSamaria, vachiti, Mwari wako, iwe Dhanhi, mupenyu; uye vachiti, Tsika yeBheerishebha mupenyu; ivo vachawa, uye havazombomukizve. 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.

Tshivhi tsha Samaria tshi vha tshivhi tsho imiwaho nga Ahaba na Jesebele, Ahaba a tshi imela United States nahone Jesebele kereke ya Khatolika. Jesebele, Ahaba na vhaporofita vha mazwifhi kha u kwama havho na Elia kha Thavha ya Kharamele, vha fanyisela mulayo wa Swondaha. Kha iyo nkwama ho vha hu na zwigwada zwivhili zwa vhaporofita vha songo kunaho, vhaporofita vha Baala na vhaprista vha tshitaka. Baala o vha e muṅwe wa midzimu ye ya gwadamelwa; muṅwe we a gwadamelwa zwitshikeni o vha e Ashtarothi. Baala o vha e mudzimu wa tshinna, nahone Ashtarothi o vha e mudzimu wa tshisadzini. Vhoṱhe, mudzimu wa tshinna u imela muvhuso, nahone wa tshisadzini u imela kereke.

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.

Mungu aliyesimamishwa huko Dani alisimamishwa na Yeroboamu, mfalme wa kwanza wa Samaria, ambaye alisimamisha ndama wa dhahabu katika Betheli na pia katika Dani. Betheli maana yake ni nyumba ya Mungu, na Dani maana yake ni hukumu, na pamoja vinawakilisha muungano wa kanisa na dola, unaotokea nchini Marekani kabla ya utekelezaji wa ulazimisho wa utunzaji wa Jumapili. Ndama hao wawili wa dhahabu waliwakilishwa na ndama wa dhahabu wa Haruni.

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.

Ntelezi i xifuwo, naswona xifaniso xa nsuku i xifaniso lexi vatliweke; hikwalaho, n’wana wa homu wa nsuku wa Aroni, ni vana va homu lavambirhi va nsuku va Yerobuwama, swi yimela ku hlangana ka kereke ni mfumo loku endlaka kona ntsena ku nga si sungula ku sindzisiwa ka nawu wa Sonto eUnited States. Eka Yerobuwama, miti leyimbirhi yi nyika vumbhoni bya vumbirhi eka xikombiso xa ku hlangana ka kereke ni mfumo, lexi hlamuseriwaka tanihi xifaniso xa xivandzana ebukwini ya Nhlavutelo.

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.

Mwenendo wa Beerisheba unawakilisha agano la Ibrahimu. Kutajwa kwa kwanza kwa jina “Beerisheba” kunapatikana katika Mwanzo ishirini na moja, kifungu ambacho mtume Paulo anakitumia kupinga wale waliokuwa wakidokeza katika siku zake kwamba ni lazima kushika sheria za ibada na tohara ili kuokolewa. Paulo analitumia kifungu ambamo kutajwa kwa kwanza kwa Beerisheba kunapatikana. Anaitumia historia hiyo kushughulikia maagano mawili tofauti na yanayopingana ndani ya kisa kilekile. Paulo anamtumia mwana wa mjakazi (Ishmaeli) kuwakilisha agano linalotegemea uwezo wa kibinadamu, naye anamlinganisha Ishmaeli na Isaka, ambaye anamtumia kuwakilisha agano linalotegemea uwezo wa Mungu. Kifungu hiki cha Biblia ndicho mara ya kwanza Beerisheba kutajwa, na baadaye katika historia Paulo anaitumia historia hiyo kueleza hali katika historia yake binafsi ambayo ilikuwa imeonyeshwa katika historia ya Biblia. Paulo aliamini na kufundisha kwamba historia ya Biblia hurudiwa.

Even though Paul uses this passage from Genesis twenty-one to illustrate two opposite covenants, in the passage there are two covenants that God makes with Abraham, but they are not the two covenants that Paul derives from the story. In the passage God again promised to fulfill His promise of making Abraham the father of many nations through Isaac and He also promised that He would make Ishmael the father of a great nation. One passage of Scripture, four covenants referenced, and it’s the first time Beersheba is mentioned in Scriptures.

Naho Paulo achishandisa ndima iyi yaGenesisi 21 kuratidza sungano mbiri dzinopikisana, mundima yacho mune sungano mbiri dzinoitwa naMwari naAbrahama, asi hadzisi idzo sungano mbiri dzinotorwa naPaulo kubva munyaya yacho. Mundima yacho Mwari akavimbisazve kuzadzisa chipikirwa Chake chokuita Abrahama baba vendudzi zhinji kubudikidza naIsaka, uye akavimbisawo kuti achaita Ishmaeri baba vorudzi rukuru. Ndima imwe yeMagwaro, sungano ina dzinorehwa, uye ndiyo nguva yokutanga Bheerishebha painotaurwa muMagwaro.

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.

Naizvozvo akati kuna Abhurahama, Dzinga murandakadzi uyu nomwanakomana wake; nokuti mwanakomana womurandakadzi uyu haangavi mugari wenhaka pamwe chete nomwanakomana wangu, iye Isaka. Zvino chinhu ichi chakashungurudza Abhurahama zvikuru pamberi pake nokuda kwomwanakomana wake. Asi Mwari akati kuna Abhurahama, Ngazvirege kukushungurudza pamberi pako nokuda kwomukomana, uye nokuda kwomurandakadzi wako; pane zvose zvaunoudzwa naSara, teerera inzwi rake; nokuti muna Isaka ndimo muchadanwa mbeu yako. Uye pamusoro pomwanakomana womurandakadziwo ndichamuita rudzi, nokuti imbeu yako. Abhurahama akamuka mangwanani-ngwanani, akatora chingwa nehomwe yemvura, akazvipa kuna Hagari, achizviisa pafudzi rake, pamwe chete nomwana, akamuendesa; iye akabva, akatsauka-tsauka murenje reBheerishebha. Genesi 21:10–14.

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

ਬੀਰਸ਼ੇਬਾ ਅਬਰਾਹਾਮ ਦੇ ਵਾਅਦੇ ਦੀ ਨੁਮਾਇੰਦਗੀ ਕਰਦਾ ਹੈ। ਉਸੇ ਹੀ ਅਧਿਆਇ ਵਿੱਚ ਅਬਰਾਹਾਮ ਨੇ ਅਬੀਮੇਲੇਕ ਨਾਲ ਵੀ ਇੱਕ ਵਾਅਦਾ ਕੀਤਾ।

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.

Zvino zvakaitika panguva iyoyo kuti Abhimereki naPikori, mukuru wehondo yake, vakataura naAbrahama, vachiti, Mwari anewe pane zvose zvaunoita; naizvozvo zvino pindira pano neni naMwari kuti haungandibati nhema, kana mwanakomana wangu, kana muzukuru wangu; asi zvinoenderana netsitsi dzandakakuitira, iwe uchazviitawo kwandiri nokunyika yawakagara somutorwa mairi. Abrahama akati, Ndichapika.

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.

Abraham akatsiura Abimeleki pamusoro petsime remvura, iro rakanga ratorwa nechisimba navaranda vaAbimeleki. Abimeleki ndokuti, Handizivi kuti ndianiko waita chinhu ichi; iwewo hauna kundiudza, uye neniwo handina kumbonzwa nezvacho kusvikira nhasi.

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?

Abrahamu akatora makwai nenzombe, akazvipa kuna Abhimereki; uye ivo vari vaviri vakaita sungano. Zvino Abrahamu akatsaura parutivi makwayana manomwe ehwai dzechikadzi kubva muboka. Abhimereki akati kuna Abrahamu, Makwayana manomwe aya ehwai dzechikadzi awatsaura parutivi anorevei?

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.

Ndipo iye akati, Makwayana ehadzi manomwe awa uchagamuchira kubva muruoko rwangu, kuti ave chipupuriro kwandiri, chokuti ndakachera tsime iri. Naizvozvo akatumidza nzvimbo iyo Beerishebha; nokuti ipapo vakapika vose vari vaviri. Saizvozvo vakaita sungano paBeerishebha; ipapo Abhimereki akasimuka, naPikori mukuru wehondo yake, vakadzokera kunyika yavaFiristia. Zvino Abhurahama akasima muti paBeerishebha, akadanidzira ikoko kuzita raJehovha, Mwari wekusingaperi.

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

Abrahama akagara munyika yavaFiristia mazuva mazhinji. Genesisi 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.”

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

Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

Ipapo iniwo ndichafambawo ndichikurwisai, uye ndichakurangai zvakare zvakapetwa kanomwe nokuda kwezvivi zvenyu. Uye ndichauyisa munondo pamusoro penyu, uchatsiva gakava resungano yangu; uye kana maungana pamwe chete mukati memaguta enyu, ndichatuma denda pakati penyu; uye muchaiswa mumaoko omuvengi. Revhitiko 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.”

Izwi rinoshandurwa richinzi “nguva nomwe,” uye rinomirira “gakava” resungano yaMwari muna Revhitiko makumi maviri nenhanhatu, iro riri “sheba” muzwi rokuti Bheerishebha, rinoshandurwawo kaviri mubhuku raDhanieri: kamwe richinzi “mhiko” yakanyorwa mumurayiro waMozisi, uye kamwe richinzi “kutukwa.” Zvose zviri zviviri, “mhiko” ne“kutukwa,” zvakashandurwa kubva pashoko rokuti “sheba,” nokuti haringorevi chete kuti ‘nomwe,’ asi rinosanganisirawo pfungwa yesungano kana kuti “mhiko” iyo, kana ikatyokwa, inobereka “kutukwa.”

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.

කීවක් නම්, මුළු ඉශ්‍රායෙල්ම ඔබගේ ව්‍යවස්ථාව උල්ලංඝනය කරමින්, ඔබගේ හඬට කීකරු නොවීම සඳහා එයින් ඉවත්ව ගොස් ඇත; එබැවින් දෙවියන්වහන්සේගේ දාසයා වූ මෝසෙස්ගේ ව්‍යවස්ථාවේ ලියා ඇති ශාපයද, දිවුරීමද අප මත වගුරනු ලැබිය; මක්නිසාද අපි උන්වහන්සේට විරුද්ධව පව් කර ඇත්තෙමු. දානියෙල් 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.

Izwi rokuti “sheba,” kana kuti nomwe, iro raimiririra makwayana manomwe akabayirwa patsime paBheerishebha, rinomirira sungano. Uye sungano yaMwari, kana mhiko Yake, inoti vanoteerera vanorarama, uye vasingateereri vanofa.

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).

បៀរសេបា ជានិមិត្តរូបនៃ​សេចក្តីសញ្ញា ដែលត្រូវបានតំណាងដោយ​សេចក្តីជំនឿ​របស់​អប្រាហាំ។ ដូច្នេះ នៅពេលដែល “ព្រហ្មចារី​ស្អាតៗ” ក្នុង អាម៉ុស ៨ ដែលក៏ជា “ព្រហ្មចារី​ល្ងង់” ក្នុង ម៉ាថាយ ២៥ ហើយក៏ជា “មនុស្សអាក្រក់” ក្នុង ដានីយ៉ែល ១២ ផងដែរ កំពុង “ស្បថដោយ​អំពើបាប​នៃ​សាម៉ារី” នោះពួកគេកំពុង​ស្បថ​ចំពោះ​ភក្ដីភាព​ដល់​សញ្ញា​របស់​យេសាបិល (សម្តេចប៉ាប) ដែលបាន​ប្រព្រឹត្ត​អំពើប្រាសចារជាមួយ​អាហាប់ (អង្គការសហប្រជាជាតិ) ហើយដែល​គ្រប់គ្រង​លើ​រូបសត្វសាហាវ (សហរដ្ឋអាមេរិក)។

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.

Apo “manthowali ngobumuhle” lawo kanye ethi, “UNkulunkulu wakho, O Dani, uyaphila,” asuke ekhothamela isifaniso segolide sethole, njengalokhu sifakazelwa ngofakazi ababili (u-Aroni noJerobowamu). Ithole legolide limelela umfanekiso wesilo, okuwukuhlangana kwebandla nombuso.

When those same virgins claim the “manner” of Beersheba “liveth,” the word “manner” means “way.” This is the very same word that is used to identify the “ways” of the “old paths” in Jeremiah 6:16. Those virgins are saying that even though they have bowed to the image of the beast and accepted the mark of his authority that they are still children of Abraham. They are frantically running to and fro in God’s Word looking for the message represented by the “east” and the “north” and from “sea to sea,” and still claiming to be Seventh-day Adventists, but it is too late.

Apo mhandara iwayo iwayo dzinoti “nzira” yeBheerishebha “inorarama,” shoko rokuti “nzira” rinoreva “gwaro.” Iri ndiro chaizvo shoko rimwe chetero rinoshandiswa kuratidza “nzira” dze“makwara ekare” muna Jeremia 6:16. Mhandara idzodzo dziri kutaura kuti, kunyange hazvo dzakakotamira mufananidzo wechikara uye dzikagamuchira chiratidzo chesimba raro, dzichiri vana vaAbrahama. Dziri kumhanya nokukurumidza dzichienda uku nokoko muShoko raMwari dzichitsvaka shoko rinomiririrwa ne“kumabvazuva” ne“kumusoro” uye kubva “pagungwa kusvikira pagungwa,” asi dzichiri kuzviti maSeventh-day Adventists, asi kwatononoka.

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.

Asi mashoko anobva kumabvazuva nokumabvazuva achamuvhiringidza; naizvozvo achabuda nehasha huru kuti aparadze, nokupedza chose vazhinji. Uye achadzika matende eimba yake youmambo pakati pemakungwa pagomo dzvene rinobwinya; asi achasvika pakuguma kwake, uye hakungavi nomunhu achamubatsira. Danieri 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.”

Mhandara idzo dziri kutsvaga shoko remavhesi maviri aya apfuura. Shoko rokuyambira rokupedzisira rakasvinudzwa panguva yokuguma muna 1989, apo, sezvinotsanangurwa muna Danieri 11:40, “nyika” dzinomirira yaimbova Soviet Union dzakakukurwa dzichibviswa napapa neUnited States, rinoratidza kusimuka nokudonha kwokupedzisira kwoupapa. Mumavhesi maviri aya shoko rinomiririrwa nokumabvazuva nokuchamhembe rinotsamwisa mambo wokuchamhembe (papa), uye kutambudzwa kwokupedzisira kunotanga, uye kunopera mundima 45 apo upapa hunodzika “matabhenakeri” ayo anobva pashoko rechiHebheru rinoreva “tende,” (tende chiratidzo chekereke), asi ndiro “tabhenakeri” re“muzinda” wake, rinomirira hurumende. Paanodzika tende rinomirira kubatanidzwa kwekereke nehurumende, kana, sokuridaidza kunoita Johani muna Zvakazarurwa, mufananidzo wechikara, ndipo “pakati pamakungwa,” muchiuwandu. Mhandara dzakanaka dziri kutsvaga shoko rokuyambira rokupedzisira rinomiririrwa mundima 44 na45 dzaDanieri 11, uye mundima inotevera kwazvo Mikaeri anosimuka, nguva yomukana wokuyananiswa ichivharwa. Uye panguva iyoyo Amosi 8:14 inoti mhandara dzakanaka “dzichawa, uye hadzizombomukizve.”

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.

වනයමය කන්‍යාවෝ මෘගයාගේ පිළිමයට නමස්කාර කරමින් සිටින ඒ මොහොතේම තමන් සෙවන්ත්-ඩේ ඇඩ්වෙන්ටිස්ට්වරුන් බව කියා සිටින විට, යොහන් විසින් ඔවුන් නිරූපණය කරනු ලබන්නේ තමන් යුදෙව්වරුන් බව කියන නමුත් එසේ නොවන අය ලෙසය. ඔවුහු තමන් ආබ්‍රහම්ගේ දරුවන් බව කියා සිටිති, නමුත් ඔවුහු බොරු කියති.

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.

Tarirai, ndichaita kuti vaya vesinagoge raSatani, vanoti ivo vaJudha asi vasiri, asi vanoreva nhema; tarirai, ndichaita kuti vauye vazopfugama pamberi petsoka dzako, uye vazive kuti ndakakuda. Zvakazarurwa 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.

Ivo vakagamuchira chiratidzo cheupapa, uye saizvozvo vakagamuchira hunhu hwake. Vanoreva kuti vaJudha, kana kuti vanoreva kuti maAdventist anochengeta Sabata, asi zvino vane hunhu hwapapa, uyo pakati pezvimwe zvinhu anogara “mutembere yaMwari.” Vanoreva kuti maAdventist, kana kuti vanoreva kuti vari mutembere yeAdventist, asi havasi maAdventist kupfuura zvakaita kuti papa ave muKristu.

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.

Avo vari kumhanya “kwose-kwose” vachitsvaka “shoko raJehovha” havasi “vakachenjera” vanozivikanwa mubhuku raDanieri—asi vanozivikanwa se“mhandara.” Zviri pachena kuti avo vari kudzungaira, vachinzwa nzara uye vachifa nenyota mundima idzodzo hava“nzwisisi” “mashoko aJehovha,” nokuti vari kutsvaka chinhu ichocho chaicho mundima idzodzo. Shoko raJehovha rinoratidzwa nguva yekuvharwa kwemukana wenyasha isati yasvika ndiro Zvakazarurwa zvaJesu Kristu, uye mapenzi, vakaipa kana kuti “mhandara dzakanaka” ndivo vaya vasina kunzwisisa kuwedzera kwezivo kubva mubhuku raDanieri. Vakanga vasina mafuta aidiwa kuti varambe vachienda kumuchato sezvinodzidzisa Mateo.

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!”

“njaa” hiyo ni kufungwa kwa muda wa rehema. “Wanawali” wa Amos wanaotafuta mkate (Neno la Mungu) na maji (Roho Mtakatifu) katika aya hizo, ndio “waovu” wa Danieli wasio “fahamu.” Hao ndio wanawali wapumbavu wa Mathayo wanaotafuta Roho Mtakatifu; jambo ambalo, kwa mashahidi watatu kwa pamoja, linawatambulisha kuwa ni wale wanaotambua kwamba nafasi yao ya kujiandaa kwa ajili ya arusi imepita, nao hawana vazi la kwenda kwenye karamu ya arusi, kwa maana walikataa “kusikia” ujumbe wa pekee unaofunuliwa sasa. Tangu wakati ule ujumbe wa pekee unapofunuliwa, hadi kufungwa kwa muda wa rehema, ndipo wakati wa mwito wa mwisho wa wokovu. Kufika wakati huo bila kuwa tayari ni kujiandaa kuyasikia maneno haya: “Umechelewa sana!”

“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.

“Kuno kukho ihlabathi elilele ebubini, ekukhohlisweni nasekulahlekisweni, kanye emthunzini wokufa,—lilele, lilele. Ngoobani abaziva intlungu yomphefumlo ukuze balivuse? Liliphi izwi elinokulifikelela? Ingqondo yam yathwalelwa kwixesha elizayo, xa umqondiso uya kunikelwa. ‘Nanko uMyeni uyeza; phumani niye kumhlangabeza.’ Kodwa abanye baya kuba belibele ukufumana ioli yokuphinda bazalise izibane zabo, yaye baza kufumanisa sekusemva kwexesha ukuba isimilo, esimelwe yioli, asinakudluliselwa kwabanye.” Review and Herald, Februwari 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.”

Mutsara wechiporofita unomiririrwa nemufananidzo wevasikana gumi unoshandisa mafuta kumiririra hunhu, asiwo “mafuta endarama” uye “mafuta matsvene” zvinomiririrawo mashoko e“Mweya waMwari.”

“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.

“Okugcotjhiwe bamile eceleni kweNkhosi yomhlaba wonke banesikhundla esake sanikezwa uSathane njengokherubi ombozayo. Ngezidalwa ezingcwele ezizungeze isihlalo saKhe sobukhosi, iNkhosi igcina ukuxhumana okuqhubekayo nabakhileyo emhlabeni. Amafutha egolide amele umusa uNkulunkulu agcina ngawo izibani zabakholwayo zigcwele, ukuze zingacwayizi ziphinde zicime. Ukube bekungesikho ukuthi la mafutha angcwele athululwa evela ezulwini ngemiyalezo kaMoya kaNkulunkulu, izenzo zobubi bezizoba nokubusa okuphelele phezu kwabantu.”

“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.

“Kuŋhalushwa kwa Xikwembu loko hi nga amukeli swihlanganisi leswi xi hi rhumelaka swona. Hi ndlela leyi hi ala mafurha ya nsuku lawa a a ta ma chululela emimoyeni ya hina leswaku ma hundziseriwa eka lava nga emunyameni. Loko xirilo xi ta fika, ‘Vonani, muteki wa vukati wa ta; humani mi ya hlangana na yena,’ lava va nga amukelangiki mafurha yo kwetsima, lava va nga hlayisangiki tintswalo ta Kriste etimbilwini ta vona, va ta kuma, ku fana ni tinhwanyana to homboloka, leswaku a va lunghekanga ku hlangana ni Hosi ya vona. A va na wona, endzeni ka vona, matimba yo kuma mafurha, kutani vutomi bya vona byi onhakile. Kambe loko Moya lowo Kwetsima wa Xikwembu wu komberiwa, loko hi khongotela, kukota Muxe a endleke, ‘Ndzi kombela leswaku u ndzi komba ku vangama ka wena,’ rirhandzu ra Xikwembu ri ta halakisiwa etimbilwini ta hina. Hi ku tirhisa tiphayiphi ta nsuku, mafurha ya nsuku ma ta hundziseriwa eka hina. ‘A hi hi matimba, kumbe hi matimba ya munhu, kambe hi Moya wa mina, ku vula HOSI ya mavuthu.’ Hi ku amukela miseve leyi vangamaka ya Dyambu ra Ku Lulama, vana va Xikwembu va voninga kukota mavoni emisaveni.” 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.”

Avo vanomhanya “vachienda uku nokoko” muna Amosi vanowedzera pachapupu chinoratidza kirasi yevaSeventh-day Adventist inoramba mutoro wayo wokuti “inzwisise” shoko rinokosha rinobva mubhuku raZvakazarurwa, rinovhurwa chisimbiso charo apo “nguva yava pedyo.”

“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.

“Lelo siphila esikhathini esiyingozi kakhulu, futhi akekho noyedwa kithi okufanele aphuze ekufuneni ukulungiselelwa ukuza kukaKristu. Makungabikho olandela isibonelo sezintombi eziyiziwula, acabange ukuthi kuyakuphepha ukulinda kuze kufike inhlekelele engakafumani ukulungiselelwa kwesimilo sokuma ngaleso sikhathi. Kuyobe sekwephuze kakhulu ukufuna ukulunga kukaKristu lapho izivakashi sezibiziwe zangena futhi sezihloliwe. Manje yisikhathi sokwembatha ukulunga kukaKristu,—ingubo yomshado ezokufanelekela ukungena esidlweni somshado seWundlu. Emfanekisweni, izintombi eziyiziwula zivezwe zinxusa amafutha, kodwa zehluleka ukuwathola ngokwesicelo sazo. Lokhu kuwuphawu lwalabo abangazilungisanga ngokwakha isimilo esingama ngesikhathi senhlekelele. Kungaba sengathi baya komakhelwane babo bathi, Ngipheni isimilo senu, kungenjalo ngiyolahleka. Labo ababeyizihlakaniphi babengenakuwadlulisela amafutha abo ezibanini ezazisacwayiza zezintombi eziyiziwula. Isimilo asidluliseki. Asithengwa noma sithengiswe; siyazuzwa. INkosi inike wonke umuntu ngamunye ithuba lokuzuza isimilo esilungileyo phakathi namahora omusa; kodwa ayizange inike indlela yokuthi omunye umuntu adlulisele komunye isimilo asakhele sona ngokudabula ezimweni ezinzima, ngokufunda izifundo kuMfundisi omkhulu, ukuze akwazi ukubonakalisa ukubekezela ngaphansi kokuvivinywa, futhi asebenzise ukholo ukuze asuse izintaba zokungenzeki. Akunakwenzeka ukudlulisa iphunga lothando,—ukunika omunye ubumnene, ukuqonda kokwenza, nokuphikelela. Akunakwenzeka ukuba inhliziyo yomuntu oyedwa ithululele kwenye uthando lukaNkulunkulu nolwabantu.”

“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.

“නමුත් ඒ දවස පැමිණෙමින් තිබේ, එය අපට ඉතා සමීපය, එවිට චරිතයේ සෑම අංශයක්ම විශේෂ පරීක්ෂාවකින් හෙළිවනු ඇත. ප්‍රතිපත්තියට විශ්වාසවන්තව සිටින, අවසානය දක්වා ඇදහිල්ල ක්‍රියාත්මක කරන අය වන්නේ, තමන්ගේ පරීක්ෂණ කාලයේ පෙර පැයවලදී පරීක්ෂාව සහ දුක්විඳීම යටතේ සත්‍යව සිට ඇති අතර, ක්‍රිස්තුස්වහන්සේගේ සමානත්වයට අනුව චරිත ගොඩනඟා ඇති අයය. එසේම, ක්‍රිස්තුස්වහන්සේ සමඟ ආසන්න හඳුනාගැනීමක් වගා කරගෙන, උන්වහන්සේගේ ප්‍රඥාව සහ කරුණාව තුළින් දේවීය ස්වභාවයට සහභාගි වන්නෝ ඔවුන්ය. එහෙත් කිසි මනුෂ්‍යයෙකුට තවත් කෙනෙකුට හෘදය පූජාවද, උතුම් මානසික ගුණාංගද දිය නොහැකි අතර, ඔහුගේ අඩුපාඩු නෛතික බලයෙන් පිරවියද නොහැක. අප එක් එක් අයෙකුටම, මනුෂ්‍යයන්ට ක්‍රිස්තුස්වහන්සේට සමාන ආදර්ශයක් ලබාදීමෙන්, එමගින් විනිශ්චයේදී ඔවුන්ට සිටින්නට නොහැකි වන ධර්මිෂ්ඨකම නොමැතිව ක්‍රිස්තුස්වහන්සේ වෙත යාමට ඔවුන්ව බලපාමින්, එකිනෙකා උදෙසා බොහෝ දෙයක් කළ හැක. මනුෂ්‍යයන් චරිත ගොඩනැගීමේ මෙම වැදගත් කාරණය පිළිබඳ යාච්ඤාපූර්වකව සලකා බැලිය යුතුය, සහ තම චරිත දේවීය ආදර්ශයට අනුව හැඩගස්විය යුතුය.” The Youth’s Instructor, January 16, 1896.