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.”
Kule ndima esisabhekene nayo, ephawula ngoKristu njengengelosi eseSambulweni seshumi eyehlayo, uKristu njengengelosi enamandla ubonisa “ingxenye ayenzayo ezigcawini zokugcina zempikiswano enkulu noSathane.” “Isikhundla” uKristu asithatha lapho ebeka unyawo lwakhe lwesokunene phezu kolwandle nolwangesobunxele emhlabathini owomileyo “sibonisa amandla akhe aphakeme negunya phezu komhlaba wonke.” Lapho uKristu ememeza “ngezwi elikhulu,” “wamemeza” “njengalapho ibhubesi libhonga.”
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.
UKristu uyobonakalisa ubungangamsha bamandla akhe onke “ezigcawini zokugcina zempikiswano enkulu,” futhi lapho uKristu ebonakalisa ubungangamsha bamandla akhe onke, ukwenza lokho njengeBhubesi lesizwe sakwaJuda.
“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.
“UMsindisi uvezwa phambi kukaJohane ngaphansi kwezimpawu ‘zeNgonyama yesizwe sakwaJuda’ kanye ‘nezeMvana kungathi ibihlatshiwe.’ IsAmbulo 5:5, 6. Lezi zimpawu zimelela ukuhlangana kwamandla onke nothando oluzidelayo. INgonyama yakwaJuda, eyesabeka kangaka kwabenqaba umusa waYo, iyakuba yiWundlu likaNkulunkulu kwabalalelayo nabathembekileyo.” Acts of the Apostles, 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.”
Ukubonakaliswa kukaKristu njengeNgonyama yesizwe sakwaJuda kugcizelela umsebenzi wakhe kokubili ekuvaleni nasekuvuleni isiprofetho seBhayibheli, ngokwesikhathi Sakhe sobuNkulunkulu. Ngaphambi nje kokuba umusa wokuhlolwa komuntu uvalwe, lapho “isikhathi sesisondele,” 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.
Isambulo sikaJesu Kristu, uNkulunkulu amnika sona, ukuba abonise izinceku zakhe izinto okumelwe zenzeke masinyane; wasithumela, wasibonakalisa ngengelosi yakhe encekwini yakhe uJohane; owafakaza ngezwi likaNkulunkulu, nangobufakazi bukaJesu Kristu, nangazo zonke izinto azibonayo. Ubusisiwe ofundayo, nabo abezwayo amazwi alesi siprofetho, futhi bagcine okulotshiwe kuso; ngokuba isikhathi sesiseduze. IsAmbulo 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.”
Lapho “isikhathi” esithi “sesiseduze” sesifika ngokoqobo emlandweni, kumenyezelwa isibusiso phezu kwalabo abafundayo, bezwayo “nabagcina lokho okulotshwe kuyo.” Lo myalezo okhethekile ungumyalezo oboshelwe esikhathini, owaziwa kuphela lapho “isikhathi sesiseduze.” Khona-ke—ngaleso sikhathi, hhayi ngaphambili—abantu bayokwazi ukufunda, ukuzwa “nokugcina lokho okulotshwe” encwadini yeSambulo. Lapho “isikhathi sesiseduze,” isibusiso esimenyelwa labo “ofundayo”, “abezwayo” “nabagcina lokho okulotshwe kuyo” siyahambisana nokuvulwa kwencwadi kaDaniyeli “esikhathini sokuphela.”
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.
Kepha wena, O Daniyeli, vala la mazwi, ulubeke uphawu lolu bhuku kuze kube yisikhathi sokuphela; abaningi bayakugijima beya phambili benyuka benyuka, nolwazi luyokwanda. Daniyeli 12:4.
The “many” that are running “to and fro,” (which represents the study of God’s Word) are doing so at the “time of the end” when “the words” that had been “shut up” in “the book” of Daniel are unsealed. But there is another class of virgins running to and fro just after the Sunday law in the United States.
“Abaningi” abagijima “lapha nalapha,” (okufanekisela ukutadisha kweZwi likaNkulunkulu) benza lokho “ngesikhathi sokuphela” lapho “amazwi” ayekade “evalelwe” “encwadini” kaDaniyeli esevulwa uphawu. Kodwa kukhona nesinye isigaba sezintombi esigijima lapha nalapha ngokushesha ngemva komthetho weSonto e-United 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.
Bhekani, izinsuku ziyeza, kusho iNkosi uJehova, lapho ngiyakuthumela khona indlala ezweni, kungabi yindlala yesinkwa, kungabi ukoma kwamanzi, kodwa kube ngokuzwa amazwi kaJehova; bayakuzulazula besuka olwandle baye kolunye ulwandle, besuka enyakatho kuze kube sempumalanga, begijima lapha nalaphaya befuna izwi likaJehova, kodwa bangalitholi. Ngalolo suku izintombi ezinhle nezinsizwa ziyakuquleka ngokoma. Abafunga ngesono laseSamariya, bathi, Unkulunkulu wakho, O Dani, uyaphila; bathi futhi, Indlela yaseBherishebha iyaphila; labo bayakuwa, bangabe besavuka naphakade. Amose 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 esifanekiselwa ngu-Ahabi noJezebeli, u-Ahabi emele i-United States noJezebeli emele ibandla lamaKatolika. UJezebeli, u-Ahabi, nabaprofethi bamanga ekubhekaneni no-Eliya eNtabeni iKarmeli bafanekisela umthetho weSonto. Kuleyo ngxabano kwakukhona amaqembu amabili abaprofethi abangcwele, abaprofethi bakaBali nabapristi besixhanti. UBali wayengomunye wonkulunkulu ababekhonzwa; omunye owayekhonzwa ezixhantini kwakungu-Ashitaroti. UBali wayengunkulunkulu wesilisa, kanti u-Ashitaroti wayengunkulunkulukazi wesifazane. Ngokuhlangene, unkulunkulu wesilisa umele umbuso, kanti owesifazane 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.
Unkulunkulu owamiswa eDani wamiswa yinkosi yokuqala yaseSamariya uJerobowamu, owamisa ithole legolide eBethele naseDani. IBethele lisho indlu kaNkulunkulu, kanti iDani lisho ukwahlulela, futhi ndawonye kumele inhlanganisela yebandla nombuso, eyenzeka e-United States ngaphambi kokuphoqelelwa kokugcinwa kweSonto. Lawo mathole amabili egolide ayemelwe yithole legolide lika-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.
Ithole liyisilwane, kanti isithombe segolide siyisithombe esibunjiweyo; ngakho-ke ithole legolide lika-Aroni, kanye namathole amabili egolide kaJerobowamu, amele ukuhlanganiswa kwebandla nombuso okwenzeka ngaphambi nje kokuphoqelelwa komthetho weSonto e-United States. Endabeni kaJerobowamu, la madolobha amabili anikeza ubufakazi besibili mayelana nophawu lokuhlanganiswa kwebandla nombuso, oluchazwa njengomfanekiso wesilo encwadini yeSambulo.
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.
Indlela yaseBherishebha imele isivumelwano sika-Abrahama. Ukukhulunywa kokuqala kwegama elithi “Bherishebha” kutholakala kuGenesise amashumi amabili nanye, okuyindimana umphostoli uPawulu ayisebenzisayo ukuphikisa labo ababebonisa ezinsukwini zakhe ukuthi umuntu kumelwe agcine imithetho yemikhosi nokusoka ukuze asindiswe. UPawulu usebenzisa indimana lapho kutholakala khona ukukhulunywa kokuqala kweBherishebha. Usebenzisa lowo mlando ukubhekana nezivumelwano ezimbili ezehlukene neziphambene endabeni efanayo. UPawulu usebenzisa indodana yencekukazi (u-Ishmayeli) ukumela isivumelwano esisekelwe emandleni omuntu, bese eqhathanisa u-Ishmayeli no-Isaka, amsebenzisayo ukumela isivumelwano esisekelwe emandleni kaNkulunkulu. Le ndimana yeBhayibheli iyisikhathi sokuqala lapho kukhulunywa khona ngeBherishebha, futhi kamuva emlandweni uPawulu usebenzisa lowo mlando ukuchaza isimo emlandweni wakhe siqu esasase siboniswe emlandweni weBhayibheli. UPawulu wayekholwa futhi efundisa ukuthi umlando weBhayibheli uyaziphinda.
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.
Nakuba uPawulu esebenzisa lesi siqephu esivela kuGenesise 21 ukuveza ngokomfanekiso izivumelwano ezimbili eziphikisanayo, kulesi siqephu kukhona izivumelwano ezimbili uNkulunkulu azenza no-Abrahama, kodwa azizona lezo zivumelwano ezimbili uPawulu azikhipha kule ndaba. Kulesi siqephu uNkulunkulu waphinde wathembisa ukugcwalisa isithembiso saKhe sokwenza u-Abrahama abe nguyise wezizwe eziningi ngo-Isaka, futhi wathembisa nokuthi Uyokwenza u-Ishmayeli abe nguyise wesizwe esikhulu. Isiqephu esisodwa somBhalo, izivumelwano ezine ezikhulunywe ngazo, futhi kuyisikhathi sokuqala iBherishebha kukhulunywa ngalo emiBhalweni.
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.
Ngakho-ke wathi ku-Abrahama: Xosha le ncekukazi nendodana yayo; ngokuba indodana yale ncekukazi ayiyikuba yindlalifa kanye nendodana yami, u-Isaka. Lelo zwi laba buhlungu kakhulu emehlweni ka-Abrahama ngenxa yendodana yakhe. UNkulunkulu wayesethi ku-Abrahama: Makungabi buhlungu emehlweni akho ngenxa yomfana, nangenxa yencekukazi yakho; kukho konke uSara akushilo kuwe, lalela izwi lakhe; ngokuba ku-Isaka inzalo yakho iyakubizwa. Kepha nendodana yencekukazi ngiyakuyenza isizwe, ngokuba iyinzalo yakho. U-Abrahama wavuka ekuseni kakhulu, wathatha isinkwa nesikhumba samanzi, wakunika uHagari, wakubeka ehlombe lakhe, kanye nomntwana, wayesemxosha; wasuka wahamba, wazulazula ehlane laseBheri-sheba. UGenesise 21:10–14.
Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.
IBherisheba imelela isivumelwano sika-Abrahama. Kuleso sahluko sona leso, u-Abrahama waphinda wenza isivumelwano no-Abimeleki.
And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.
Kwase kwathi ngaleso sikhathi u-Abimeleki noFikoli, induna enkulu yebutho lakhe, bakhuluma ku-Abrahama, bathi: UNkulunkulu unawe kukho konke okwenzayo. Ngakho-ke manje ngifungele lapha ngoNkulunkulu ukuthi awuyikungikhohlisa, nami, nendodana yami, noma indodana yendodana yami; kodwa njengomusa engiwenzile kuwe, uyakwenza kimi nakuleli zwe ohambe wahlala kulo njengowokufika. U-Abrahama wathi: Ngizafunga.
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.
U-Abrahama wayesola u-Abimeleki ngenxa yomthombo wamanzi, izinceku zika-Abimeleki ezaziwuthathe ngamandla. U-Abimeleki wayesethi: Angazi ukuthi ubani owenze le nto; nawe awungitshelanga, nami angikaze ngizwe ngayo kuze kube namuhla.
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?
U-Abrahama wase ethatha izimvu nezinkabi, wakunika u-Abhimeleki; base benza isivumelwano bobabili. U-Abrahama wase ebeka eceleni amawundlu ezimvu ayisikhombisa emhlanjini. U-Abhimeleki wayesethi ku-Abrahama, Athini la mawundlu ezimvu ayisikhombisa owawabeka eceleni?
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.
Wathi, Lezi zimvu eziyisikhombisa ezinsikazi uzakuzamukela esandleni sami, ukuze zibe ngubufakazi kimi bokuthi yimina engimbe lo mthombo. Ngalokho walibiza leyo ndawo ngokuthi iBherishebha; ngoba khona bobabili bafunga. Kanjalo benza isivumelwano eBherishebha; khona u-Abhimeleki wasukuma, noFikoli induna enkulu yebutho lakhe, babuyela ezweni lamaFilisti. U-Abrahama watshala isihlahla eBherishebha, wabiza khona egameni likaJehova, uNkulunkulu ongunaphakade.
And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.
U-Abrahama wahlala ezweni lamaFilisti izinsuku eziningi. Genesise 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.”
IBherishebha liwuphawu lwesivumelwano sikaNkulunkulu no-Abrahama. Ebhayibhelini kukhona imilando eminingana yezivumelwano ebonisa ukuxhumana kweBherishebha nesivumelwano sika-Abrahama. “Beer” lisho umthombo, kanti “sheba” lisho “isikhombisa.” USheba uyilo kanye lelo gama lesiHeberu elihunyushwa ngokuthi “izikhathi eziyisikhombisa” uWilliam Miller aliqonda ngokufanele njengelimele isiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili encwadini kaLevitikusi isahluko samashumi amabili nesithupha. Leso kwakuyisiprofetho sokuqala ngempela “sesikhathi” asithola, futhi kwakuyiqiniso lokuqala eliyisisekelo ukubekwa eceleni ngo-1863. Endimeni lapho igama elithi “sheba” lihunyushwa khona ngokuthi “izikhathi eziyisikhombisa” emavesini amane ahlukene, isijeziso sikaNkulunkulu esimelwe “yizikhathi eziyisikhombisa” sibizwa ngokuthi “ingxabano yesivumelwano sami.”
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.
Khona-ke nami ngiyohamba ngokuphambana nani, nginishaye futhi kasikhombisa ngenxa yezono zenu. Futhi ngiyoletha inkemba phezu kwenu, ezophindisela impikiswano yesivumelwano sami; kuthi lapho nibuthelene phakathi kwemizi yenu, ngiyothumela ubhubhane phakathi kwenu; nikelwe esandleni sesitha. Levitikusi 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.”
Igama elihunyushwe ngokuthi “izikhathi eziyisikhombisa” futhi limelela “ukuxabana” kwesivumelwano sikaNkulunkulu kuLevitikusi amashumi amabili nesithupha, okuyi-“sheba” egameni elithi Berisheba, liphinde lihunyushwe kabili encwadini kaDaniyeli: kanye ngokuthi “isifungo” esilotshwe emthethweni kaMose, futhi kanye ngokuthi “isiqalekiso.” Kokubili “isifungo” kanye “nesiqalekiso” kuhunyushwe kususelwa egameni elithi “sheba,” ngokuba alisho nje kuphela ‘isikhombisa’ kodwa lihlanganisa nomqondo wesivumelwano noma “wesifungo” okuthi uma sephuliwe kuveze “isiqalekiso.”
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.
Yebo, wonke u-Israyeli weqe umthetho wakho, yebo, ngokuphambuka ukuze bangalaleli izwi lakho; ngakho-ke isiqalekiso sathululelwa phezu kwethu, nesifungo esilotshiwe emthethweni kaMose inceku kaNkulunkulu, ngoba sonile kuye. Daniyeli 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.
Igama elithi “sheba,” noma “isikhombisa,” elalimelela amawundlu ayisikhombisa anikelwa emthonjeni eBeersheba, limelela isivumelwano. Futhi isivumelwano sikaNkulunkulu, noma isifungo saKhe, sithi abalalelayo bayaphila, kanti abangamlaleli bayafa.
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).
IBheri-Sheba ifanekisela isivumelwano esimelelwa ukholo luka-Abrahama. Ngakho-ke, lapho “izintombi ezinhle” zika-Amose isahluko sesishiyagalombili, zona kanye eziyizo “izintombi eziyiziwula” zikaMathewu isahluko samashumi amabili nanhlanu, zona futhi eziyibo “ababi” bakaDaniyeli isahluko seshumi nambili zifunga “ngesono laseSamariya,” zifunga ukwethembeka kuphawu lukaJezebeli (ubupapa) oluye laphinga no-Ahabi (iZizwe Ezihlangene) futhi olubusa phezu komfanekiso wesilo (i-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.
Lapho zona kanye lezo “zintombi ezinhle” zithi, “UNkulunkulu wakho, O Dani, uyaphila,” zikhothamela umfanekiso wegolide wethole, njengoba ukhunjwe ngofakazi ababili (u-Aroni noJerobowamu). Ithole legolide limelela umfanekiso wesilo, okuyinhlanganisela yebandla 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.
Lapho wona lawo zintombi zithi “indlela” yaseBherisheba “iyaphila,” igama elithi “indlela” lisho “indlela.” Yilelo kanye igama elifanayo elisetshenziswayo ukukhomba “izindlela” “zezindlela zakudala” kuJeremiya 6:16. Lezo zintombi zithi, yize zikhothamele umfanekiso wesilo futhi zamukela uphawu lwegunya laso, zisengabantwana baka-Abrahama. Zigijima ngokuphithizela ziye le nale eZwini likaNkulunkulu zifuna umlayezo omelwe “ngasempumalanga” “nangasenyakatho” futhi “kusukela olwandle kuya olwandle,” zisalokhu zithi zingamaSeventh-day Adventists, kodwa sekwephuze 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.
Kodwa izindaba ezivela empumalanga naseNyakatho ziyakumkhathaza; ngalokho uyakuphuma ngokufutheka okukhulu ukubhubhisa, nokuchitha ngokupheleleyo abaningi. Futhi uyakumisa amatabernakele esigodlo sakhe phakathi kwezilwandle entabeni engcwele ekhazimulayo; nokho uyakufika ekupheleni kwakhe, kungabikho oyakumsiza. Daniyeli 11:44, 45.
Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”
Lezo zintombi zifuna umlayezo walawa mavesi amabili adlule. Umlayezo wokugcina wesixwayiso owavulwa uphawu esikhathini sokuphela ngo-1989, lapho, njengokuchazwe kuDaniyeli isahluko seshumi nanye, ivesi lamashumi amane, “amazwe” amele iSoviet Union yangaphambili ekhukhulwa ubuPapa kanye ne-United States, ukhomba ukuvuka nokuwiswa kokugcina kobuPapa. Kula mavesi amabili umlayezo omelwe impumalanga nenyakatho uthukuthelisa inkosi yasenyakatho (upapa) futhi kuqala ukushushiswa kokugcina, kuphele evesini lamashumi amane nanhlanu lapho ubuPapa butshala khona “amatabernakele,” okuvela egameni lesiHeberu elisho “itende,” (itende liwuphawu lwebandla), kodwa “liyitabernakele” “lesigodlo” sakhe, esimelela umbuso. Lapho ebeka khona itende elimelela ukuhlangana kwebandla nombuso, noma njengoba uJohane ekubiza kanjalo encwadini yeSambulo, umfanekiso wesilo, kungu “phakathi kwezilwandle,” ngobuningi. Izintombi ezinhle zifuna umlayezo wokugcina wesixwayiso omelwe kumavesi amane namashumi amane nanhlanu kaDaniyeli isahluko seshumi nanye, futhi evesini elilandelayo ngokushesha uMikayeli uyasukuma, kuvalwe isikhathi somusa. Futhi ngaleso sikhathi u-Amose 8:14 uthi izintombi ezinhle “ziyakuwela, zingabe zisavuka futhi.”
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.
Lapho izintombi ezinhle zithi zingama-Seventh-day Adventists ngesikhathi kanye lapho zikhothamela umfanekiso wesilo, zimelelwa nguJohane njengamaJuda athi angamaJuda, kanti awasiwo. Zithi zingabantwana baka-Abrahama, kodwa ziyaqamba amanga.
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.
Bheka, labo abebesinagogeni likaSathane, abathi bangamaJuda, kanti akusibo, kodwa baqamba amanga; bheka, ngiyakubenza ukuba beze bakhuleke phambi kwezinyawo zakho, futhi bazi ukuthi ngikuthandile. IsAmbulo 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.
Bamukele uphawu lobupapa, futhi ngalokho bamukele isimilo sakhe. Bazisho ukuthi bangamaJuda, noma bazisho ukuthi bangama-Adventist agcina iSabatha, kodwa-ke banesimilo sikapapa, yena okuthi, phakathi kwezinye izinto, ahlale “ethempelini likaNkulunkulu.” Bazisho ukuthi bangama-Adventist, noma bazisho ukuthi bangaphakathi ethempelini lama-Adventist, kodwa abasibo ama-Adventist ngaphezu kokuba upapa engumKristu.
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.
Labo abagijima “lapha nalaphaya” befuna “izwi leNkosi” abasibo “abahlakaniphileyo” abakhonjwe encwadini kaDaniyeli—kodwa bakhonjwa ngokuthi “izintombi.” Kusobala ukuthi labo abazulazulayo, abalambayo nabafa ukoma kulawo mavesi aba“qondi” “amazwi eNkosi,” ngoba kulawo mavesi yileyo nto uqobo abayifunayo. IZwi leNkosi elembulwa ngaphambi nje kokuba kuvalwe isikhathi somusa liyisiAmbulo sikaJesu Kristu, futhi abayiziwula, ababi, noma “izintombi ezinhle” yilabo abangazange baqonde ukwanda kolwazi oluvela encwadini kaDaniyeli. Babengenawo amafutha adingekayo ukuze baqhubekele emshadweni, njengoba uMathewu efundisa.
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!”
Leyondlala “yindlala” ingukuvalwa kwesikhathi somusa. “Izintombi” zika-Amose ezifuna isinkwa (iZwi likaNkulunkulu) namanzi (uMoya oNgcwele) kulawo mavesi, ziyibo “ababi” bakaDaniyeli abangazi “ukuqonda”. Ziyizo izintombi eziyiziwula zikaMathewu ezifuna uMoya oNgcwele, okuyinto, ngokuvumelana kofakazi abathathu, ekhomba labo abaqaphela ukuthi ithuba labo lokuzilungiselela umshado selidlulile nokuthi abanayo ingubo yokuya emshadweni, ngoba benqaba “ukuzwa” umlayezo okhethekile osewembulwa manje. Kusukela esikhathini lapho umlayezo okhethekile wembulwa khona, kuze kube ukuvalwa kwesikhathi somusa, yisikhathi socingo lokugcina lwensindiso. Ukufika kuleso sikhathi ungazilungiselelanga, kuwukuzilungiselela ukuzwa amazwi athi, “Sekwephuze kakhulu!”
“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.
“Kukhona izwe elilele ebubini, ekukhohlisweni nasekudukisweni, emthunzini impela wokufa,—lilele, lilele. Obani abezwa ukushikashikeka komphefumulo ukuze balivuse? Yiliphi izwi elingalifinyelela? Ingqondo yami yathwalelwa esikhathini esizayo, lapho kuyakunikwa khona uphawu. ‘Bhekani, uMyeni uyeza; phumani niye nimhlangabeze.’ Kodwa abanye bayobe bephuzile ukuthola amafutha okugcwalisa izibani zabo, futhi sekwephuze kakhulu bayakuthola ukuthi isimilo, esimelwe ngamafutha, asidluliseleki komunye.” 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.”
Umugqa wesiprofetho omelelwa ngumfanekiso wezintombi eziyishumi usebenzisa amafutha ukumela isimilo, kodwa “amafutha egolide” kanye “namafutha angcwele” nakho kumele imilayezo “yoMoya kaNkulunkulu.”
“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.
“Abagcotshiwe abemi ngaseNkosini yomhlaba wonke banesikhundla esake sanikezwa uSathane njengokherubi elimbozayo. Ngezidalwa ezingcwele ezizungeze isihlalo sakhe sobukhosi, iNkosi igcina ukuxhumana okuqhubekayo nabakhileyo emhlabeni. Amafutha egolide amele umusa uNkulunkulu agcina ngawo izibani zabakholwayo ziphakelwe, ukuze zingacwayizi zicime. Ukuba bekungekhona ukuthi la mafutha angcwele athululwa evela ezulwini ngemiyalezo kaMoya kaNkulunkulu, amandla obubi abeyoba nokulawula 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.
“UNkulunkulu uyahlaziswa lapho singawamukeli amazwi asithumela wona. Ngalokho siyawenqaba amafutha egolide abengawathululela emiphefumulweni yethu ukuze adluliselwe kulabo abasebumnyameni. Lapho isimemo siyofika, esithi, ‘Bhekani, umkhwenyana uyeza; phumani niye nimhlangabeze,’ labo abangawamukelanga amafutha angcwele, abangawagcinanga umusa kaKristu ezinhliziyweni zabo, bayothola, njengezintombi eziyiziwula, ukuthi abakakulungeli ukuhlangabeza iNkosi yabo. Abanawo, ngaphakathi kwabo, amandla okuzuza lawo mafutha, futhi izimpilo zabo ziyabhidlika. Kodwa uma kucelwa uMoya oNgcwele kaNkulunkulu, uma sincenga, njengoba kwenza uMose, sithi, ‘Ngibonise inkazimulo yakho,’ uthando lukaNkulunkulu luyakuthululelwa ezinhliziyweni zethu. Ngamapayipi egolide, amafutha egolide ayakudluliselwa kithi. ‘Akungenxa yamandla, noma ngamandla, kodwa ngoMoya wami, usho uJehova Sebawoti.’ Ngokwamukela imisebe ekhanyayo yeLanga Lokulunga, abantwana bakaNkulunkulu bayakhanya njengezibani emhlabeni.” Review and Herald, Julayi 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.”
Labo abagijima “bayaphambili babuyele emuva” ku-Amose bangeza ebufakazini obukhomba isigaba sama-Adventist eSabatha lesiKhombisa esenqaba umthwalo waso wok “ukuqonda” umlayezo okhethekile ovela encwadini yesAmbulo owambulwayo lapho “isikhathi sesisondele.”
“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.
“Manje siphila esikhathini esiyingozi kakhulu, futhi akekho nakanye kithi okufanele aphuze ukufuna ukulungiselwa ukuza kukaKristu. Makungabikho nalowo olandela isibonelo sezintombi eziyiziwula, acabange ukuthi kuyoba kuphephile ukulinda kuze kufike inhlekelele ngaphambi kokuba azuze ukulungiselelwa kwesimilo sokuma ngaleso sikhathi. Kuyobe sekwephuze kakhulu ukufuna ukulunga kukaKristu lapho izivakashi zibizelwa ngaphakathi futhi zihlolwa. Manje yisikhathi sokwembatha ukulunga kukaKristu,—ingubo yomshado eyokwenza ufanele ukungena edilini lomshado leWundlu. Emfanekisweni, izintombi eziyiziwula ziboniswa zincenga amafutha, kodwa zehluleke ukuwathola ngesicelo sazo. Lokhu kuwuphawu lwalabo abangazilungisanga ngokwakha isimilo esizokwazi ukuma ngesikhathi senhlekelele. Kungathiwa bayaya komakhelwane babo bathi, Nginike isimilo sakho, kungenjalo ngizolahleka. Labo ababehlakaniphile babengenakuwanika amafutha abo amalambu ayeselokhu ecwayiza ezintombi eziyiziwula. Isimilo asidluliseki. Asithengwa futhi asithengiswa; siyatholwa. INkosi inike wonke umuntu ngamunye ithuba lokuzuza isimilo sokulunga ngezikhathi zokuphenywa; kodwa ayihlinzekanga indlela yokuthi omunye umenzeli ongumuntu adlulisele komunye isimilo asithuthukisile ngokudlula ekuhlangenwe nakho okunzima, ngokufunda izifundo kuMfundisi omkhulu, ukuze akwazi ukubonakalisa ukubekezela ngaphansi kokuvivinywa, futhi asebenzise ukholo ukuze asuse izintaba zokungenakwenzeka. Akunakwenzeka ukudlulisa iphunga lothando,—ukunika omunye ubumnene, ubuqotho bokuziphatha, 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.
“Kodwa usuku luyeza, futhi seluseduze phezu kwethu, lapho zonke izingxenye zobuntu ziyokwambulwa ngezilingo ezikhethekile. Labo abahlala beqotho esimisweni, abasebenzisa ukholo kuze kube sekugcineni, kuyoba yibo abaye bazibonakalisa beqotho ngaphansi kokuvivinywa nasesivivinyweni phakathi namahora angaphambilini esikhathi sabo somusa, futhi bakhe izimilo ezifana nesikaKristu. Kuyoba yilabo abaye bahlakulela ukujwayelana okusondelene noKristu, abathi, ngobuhlakani nomusa wakhe, babe ngabahlanganyeli bemvelo yobunkulunkulu. Kodwa akukho muntu ongapha omunye ukuzinikela kwenhliziyo nezimfanelo eziphakeme zengqondo, futhi anelekelele ukusilela kwakhe ngamandla okuziphatha. Ngamunye wethu angenza lukhulu ngomunye ngokunikeza abantu isibonelo esinjengesikaKristu, ngaleyo ndlela sibathonye ukuba baye kuKristu ukuze bathole ukulunga abangeke bakwazi ukuma ngaphandle kwakho ekwahlulelweni. Abantu kufanele bacabangele ngomkhuleko udaba olubalulekile lokwakhiwa kwesimilo, futhi balolonge izimilo zabo ngokwesibonelo sobunkulunkulu.” The Youth’s Instructor, January 16, 1896.