Article

# Parallel Warnings - Number Five

Maonyo Sambamba - Namba Tano

The Unveiling of the Lion of the Tribe of Judah: Understanding the Closing Scenes of the Great Controversy

Kufunuliwa kwa Simba wa kabila la Yuda: Kuelewa matukio ya mwisho ya Pambano Kuu

Author

Jeff Pippenger

Published

August 8, 2023

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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.”

Katika kifungu ambacho bado tunakijadili, ambacho kinazungumzia Kristo kama malaika katika Ufunuo sura ya kumi anayeshuka, Kristo kama malaika mwenye nguvu anaonyesha "jukumu analotekeleza katika hatua za mwisho za Pambano Kuu na Shetani." "Msimamo" aliouchukua Kristo alipoweka mguu wake wa kulia juu ya bahari na wa kushoto juu ya nchi kavu "unaashiria nguvu Zake kuu na mamlaka Yake juu ya dunia yote." Wakati Kristo alipaza sauti "kwa sauti kuu," Yeye "akapaza sauti" "kama simba angurumapo."

Christ will manifest His omnipotence in “the closing scenes of the great controversy” and when Christ manifests His omnipotence, He does so as the Lion of the tribe of Judah.

Kristo atadhihirisha uweza wake wote katika "sehemu za mwisho za pambano kuu," na Kristo anapodhihirisha uweza wake wote, hufanya hivyo kama Simba wa kabila la Yuda.

> “The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.” Acts of the Apostles, 589.

> “Mwokozi anaonyeshwa mbele ya Yohana katika ishara za ‘Simba wa kabila la Yuda’ na za ‘Mwanakondoo kama alivyokuwa amechinjwa.’ Ufunuo 5:5, 6. Ishara hizi zinawakilisha umoja wa uweza wote na upendo wa kujitoa muhanga. Simba wa Yuda, mwenye kutisha sana kwa wanaokataa neema yake, atakuwa Mwanakondoo wa Mungu kwa watiifu na waaminifu.” Matendo ya Mitume, 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.”

Udhihirisho wa Kristo kama Simba wa kabila la Yuda unasisitiza kazi Yake ya kuutia muhuri na kuufungua unabii wa Biblia, kulingana na wakati Wake wa kimungu. Kabla tu mlango wa rehema kwa wanadamu haujafungwa, huku “wakati ukiwa umekaribia” kutakuwa na kufunuliwa kwa kweli maalum ya Biblia inayobainisha “mambo ambayo hayana budi kutukia upesi.”

> 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.

> Ufunuo wa Yesu Kristo, alioupewa na Mungu, ili awaonyeshe watumishi wake mambo ambayo hayana budi kutukia upesi; naye akaifanya ijulikane kwa kumtuma malaika wake kwa mtumishi wake Yohana; ambaye alishuhudia neno la Mungu, na ushuhuda wa Yesu Kristo, na yote aliyoyaona. Heri asomaye, na wale wasikiao maneno ya unabii huu, na wayashike yaliyoandikwa humo; kwa maana wakati umekaribia. Ufunuo 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.”

Ule "wakati" uliokuwa "umekaribia" unapotimia kwa kweli katika historia, kunatangazwa baraka juu ya wale wanaosoma, wanaosikia "na wanaoyashika mambo yaliyoandikwa humo." Ujumbe maalum huo ni ujumbe unaotegemea wakati, unaotambulika tu "wakati umekaribia." Hapo—katika wakati huo, na si kabla ya hapo—watu wataweza kusoma, kusikia "na kuyashika mambo yaliyoandikwa" katika kitabu cha Ufunuo. "Wakati umekaribia" baraka inayotangazwa juu ya wale "asomaye", "asikiaye" "na wanaoyashika mambo yaliyoandikwa humo" inalingana na kufunguliwa kwa kitabu cha Danieli katika "wakati wa mwisho."

> 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.

> Lakini wewe, Ee Danieli, uyafunge maneno haya, na ukitie muhuri kitabu, hadi wakati wa mwisho; wengi watakimbia huku na huko, na maarifa yataongezeka. Danieli 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.

"Wengi" wanaokimbia "huku na huko," (ambacho kinawakilisha kujifunza Neno la Mungu) wanafanya hivyo katika "wakati wa mwisho" wakati "maneno" ambayo yalikuwa "yamefungwa" katika "kitabu" cha Danieli yanafunguliwa. Lakini kuna kundi lingine la wanawali wanaokimbia huku na huko mara tu baada ya sheria ya Jumapili nchini Marekani.

> 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.

> Tazama, siku zinakuja, asema Bwana Mungu, kwamba nitaleta njaa katika nchi; si njaa ya mkate, wala kiu ya maji, bali ya kusikia maneno ya Bwana. Nao watatangatanga kutoka bahari hadi bahari, na kutoka kaskazini mpaka mashariki; watakimbia huku na huko wakilitafuta neno la Bwana, wala hawatalipata. Siku hiyo wanawali wazuri na vijana watazimia kwa kiu. Wanaoapa kwa dhambi ya Samaria, na wasemao, “Mungu wako, Ee Dani, yu hai”; na, “Njia ya Beersheba i hai”; hao nao wataanguka, wala hawatainuka tena kamwe. 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.

Dhambi ya Samaria ilikuwa dhambi iliyowakilishwa na Ahabu na Yezebeli, Ahabu akiwakilisha Marekani na Yezebeli Kanisa Katoliki. Yezebeli, Ahabu na manabii wa uongo katika makabiliano na Eliya kwenye Mlima Karmeli wanaashiria sheria ya Jumapili. Katika makabiliano hayo kulikuwa na makundi mawili ya manabii wasio watakatifu, manabii wa Baali na makuhani wa maashera. Baali alikuwa mmoja wa miungu waliokuwa wakiabudiwa; mwingine aliyekuwa akiabudiwa katika maashera alikuwa Ashtaroth. Baali alikuwa mungu wa kiume na Ashtaroth alikuwa mungu wa kike. Pamoja, mungu wa kiume anawakilisha dola na wa kike kanisa.

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 mfalme wa kwanza wa Samaria, Yeroboamu, ambaye akaweka ndama wa dhahabu katika Betheli na Dani. Betheli maana yake ni nyumba ya Mungu na Dani maana yake ni hukumu, na kwa pamoja vinawakilisha muungano wa kanisa na serikali, unaotokea Marekani kabla ya kulazimishwa kwa kushika Jumapili. Ndama wale 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.

Ndama ni mnyama na sanamu ya dhahabu ni taswira, hivyo ndama wa dhahabu wa Haruni na pia ndama wawili wa dhahabu wa Yeroboamu huwakilisha muungano wa kanisa na serikali unaotokea punde kabla ya kutekelezwa kwa sheria ya Jumapili nchini Marekani. Kwa Yeroboamu, miji hiyo miwili hutoa ushahidi wa pili wa ishara ya muungano wa kanisa na serikali, unaofafanuliwa kama sanamu ya mnyama katika Kitabu cha Ufunuo.

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.

Njia ya Beersheba inaashiria agano la Ibrahimu. Tajo la kwanza la jina “Beersheba” lipo katika Mwanzo ishirini na moja, ambalo ni kifungu ambacho mtume Paulo alikitumia kupinga wale waliokuwa wakisema wakati wake kwamba ni lazima kuzishika sheria za ibada na kufanyiwa tohara ili kuokolewa. Paulo anatumia kile kifungu ambamo ndipo panapotajwa kwa mara ya kwanza Beersheba. Anatumia historia hiyo kushughulikia maagano mawili tofauti na yanayopingana katika hadithi hiyo hiyo. Paulo anatumia mwana wa mjakazi (Ismaeli) kuwakilisha agano linalotegemea nguvu za kibinadamu, na anamlinganisha Ismaeli na Isaka ambaye anamtumia kuwakilisha agano linalotegemea nguvu za Mungu. Kifungu hiki cha Biblia ndicho mara ya kwanza Beersheba inapotajwa, na baadaye katika historia Paulo anatumia historia hiyo kuelezea hali katika historia yake binafsi ambayo ilikuwa imeonyeshwa katika historia ya kibiblia. Paulo aliamini na alifundisha kwamba historia ya kibiblia hujirudia.

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.

Ingawa Paulo anatumia kifungu hiki cha Mwanzo 21 kuonyesha maagano mawili yanayopingana, katika kifungu hicho kuna maagano mawili ambayo Mungu anafanya na Abrahamu, lakini si yale maagano mawili ambayo Paulo anayachota kutokana na simulizi hiyo. Katika kifungu hicho Mungu tena akaahidi kutimiza ahadi Yake ya kumfanya Abrahamu baba wa mataifa mengi kupitia Isaka, na pia akaahidi kuwa angemfanya Ismaeli kuwa baba wa taifa kubwa. Fungu moja la Maandiko, maagano manne yanayotajwa, na hii ndiyo mara ya kwanza Beersheba kutajwa katika Maandiko.

> 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.

> Kwa sababu hiyo Sara akamwambia Abrahamu, Mfukuze mjakazi huyu pamoja na mwanawe; kwa maana mwana wa mjakazi huyu hatakuwa mrithi pamoja na mwanangu, yaani Isaka. Neno hilo lilimwudhi sana Abrahamu kwa ajili ya mwanawe. Naye Mungu akamwambia Abrahamu, Usisikitike machoni pako kwa ajili ya yule kijana, wala kwa ajili ya mjakazi wako; katika yote ambayo Sara amekuambia, itii sauti yake; kwa kuwa katika Isaka uzao wako utaitwa. Na pia juu ya mwana wa yule mjakazi nitafanya taifa, kwa sababu yeye ni uzao wako. Abrahamu akaamka asubuhi na mapema, akatwaa mkate na kiriba cha maji, akampatia Hagari, akavimtwika begani mwake, akamkabidhi pia mtoto, akamtuma aende zake; naye akaondoka, akatangatanga katika jangwa la Beersheba. Mwanzo 21:10-14.

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

Beersheba inawakilisha agano la Abrahamu. Katika sura hiyohiyo Abrahamu pia alifanya agano na Abimeleki.

> And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.

> Ikawa wakati huo, Abimeleki na Fikoli, jemadari mkuu wa jeshi lake, wakanena na Ibrahimu, wakasema, Mungu yu pamoja nawe katika yote uyatendayo; basi sasa niapie hapa kwa Mungu ya kwamba hutanitendea hila, wala mwanangu, wala mwana wa mwanangu; bali kwa kadiri ya wema niliokutendea, ndivyo utakavyonitendea mimi, na nchi uliyokaa ugenini. Ibrahimu akasema, Nitaapa.

> 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 akamkemea Abimelech kwa sababu ya kisima cha maji, ambacho watumishi wa Abimelech walikuwa wamekichukua kwa nguvu. Naye Abimelech akasema, Sijui ni nani aliyefanya jambo hili; wala hukuniambia, wala sikulisikia, ila leo tu.

> 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 akachukua kondoo na ng'ombe, akampa Abimeleki; nao wote wawili wakafanya agano. Kisha Abrahamu akaweka kando wana-kondoo jike saba wa kundi. Abimeleki akamwambia Abrahamu, Wana maana gani hawa wana-kondoo jike saba uliowaweka peke yao?

> 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.

> Na akasema, Kwa ajili ya hawa wanakondoo wa kike saba utazichukua kutoka mkononi mwangu, ili ziwe ushuhuda kwangu kwamba nimechimba kisima hiki. Kwa hiyo akakiita mahali pale Beersheba; kwa sababu huko waliapa wote wawili. Hivyo wakafanya agano huko Beersheba; kisha Abimeleki akaondoka, na Fikoli, mkuu wa jeshi lake, wakarudi katika nchi ya Wafilisti. Naye Abrahamu akapanda msitu mdogo huko Beersheba, akaomba huko kwa jina la Bwana, Mungu wa milele.

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

> Naye Abrahamu akakaa kama mgeni katika nchi ya Wafilisti siku nyingi. 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.”

Beersheba ni ishara ya agano la Mungu na Ibrahimu. Kuna historia kadhaa za agano zilizoainishwa katika Biblia zinazoihusisha Beersheba na agano la Ibrahimu. "Beer" ina maana ya kisima na "sheba" ina maana ya "saba." Sheba ni neno lile lile la Kiebrania linalotafsiriwa kuwa "mara saba"; na William Miller alielewa kwa usahihi kwamba "mara saba" huwakilisha unabii wa miaka elfu mbili mia tano na ishirini katika Mambo ya Walawi sura ya ishirini na sita. Ulikuwa "unabii wa wakati" wa kwanza kabisa aliougundua, na ulikuwa ukweli wa kwanza wa msingi kuwekwa kando mnamo 1863. Katika kifungu ambacho neno "sheba" limetafsiriwa kuwa "mara saba" katika mistari minne tofauti, adhabu ya Mungu inayowakilishwa na "mara saba" inaitwa "ugomvi wa 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.

> Basi nami pia nitakwenda kinyume nanyi, nami nitawaadhibu tena mara saba kwa sababu ya dhambi zenu. Nami nitaleta upanga juu yenu, utakaolipiza kisasi cha agano langu; nanyi mtakapokusanyika ndani ya miji yenu, nitatuma tauni miongoni mwenu; nanyi mtatiwa mkononi mwa adui. Walawi 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.”

Neno linalotafsiriwa kama "mara saba" na linaloonyesha "ugomvi" wa agano la Mungu katika Walawi ishirini na sita, ambalo ndilo "sheba" ndani ya neno Beersheba, pia linatafsiriwa mara mbili katika kitabu cha Danieli: mara moja kama "kiapo" kilichoandikwa katika sheria ya Musa na mara moja kama "laana." Zote, "kiapo" na "laana," zimetafsiriwa kutoka kwa neno "sheba", kwa kuwa halimaanishi tu "saba" bali pia linajumuisha dhana ya agano au "kiapo" ambalo likivunjwa husababisha "laana".

> 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.

> Naam, Waisraeli wote wameiasi sheria yako, kwa kugeuka ili wasiitii sauti yako; kwa hiyo laana imemiminwa juu yetu, na kiapo kilichoandikwa katika torati ya Musa, mtumishi wa Mungu, kwa sababu tumetenda dhambi dhidi yake. Danieli 9:11.

The word “sheba” or seven that represented seven lambs offered at a well at Beersheba represents the covenant. And God’s covenant or His oath states that the obedient live and the disobedient die.

Neno "sheba" au "saba" lililowakilisha wana-kondoo saba waliotolewa dhabihu kwenye kisima huko Beersheba linaashiria agano. Na agano la Mungu, au kiapo Chake, linasema kwamba watiifu huishi na wasiotii hufa.

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).

Beersheba inaashiria agano linalowakilishwa na imani ya Abrahamu. Hivyo, wakati “wanawali warembo” wa Amosi sura ya nane, ambao pia ni “wanawali wapumbavu” wa Mathayo sura ya ishirini na tano, ambao pia ni “waovu” wa Danieli sura ya kumi na mbili, wanaapa “kwa dhambi ya Samaria,” wanaapa utii kwa alama ya Yezebeli (Upapa) ambaye ametenda uzinzi na Ahabu (Umoja wa Mataifa) na anayetawala juu ya sanamu ya mnyama (Marekani).

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.

Hao hao "wanawali warembo" wanaposema, "Mungu wako, Ee Dani, yu hai," wanainama kuabudu sanamu ya ndama ya dhahabu kama ilivyotambuliwa na mashahidi wawili (Haruni na Yeroboamu). Ndama wa dhahabu unawakilisha picha ya mnyama, ambayo ni muungano wa kanisa na serikali.

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.

Wakati wale wale mabikira wanapodai kwamba "manner" ya Beersheba "liveth," neno "manner" linamaanisha "way." Hili ndilo neno lile lile linalotumika kutambua "ways" za "old paths" katika Yeremia 6:16. Mabikira hao wanasema kwamba, ingawa wameinama mbele ya sanamu ya mnyama na wamekubali alama ya mamlaka yake, bado wao ni wana wa Ibrahimu. Wanakimbia huku na huko kwa mahangaiko katika Neno la Mungu wakitafuta ujumbe unaowakilishwa na "mashariki" na "kaskazini" na kutoka "bahari hadi bahari," na bado wanadai kuwa Waadventista Wasabato, lakini imechelewa.

> 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.

> Lakini habari kutoka mashariki na kutoka kaskazini zitamtia fadhaa; kwa hiyo atatoka kwa ghadhabu kuu ili kuharibu, na kuwaangamiza kabisa wengi. Naye atasimamisha hema za jumba lake la kifalme kati ya bahari katika mlima mtakatifu wa utukufu; lakini atafikia mwisho wake, wala hakuna atakayemsaidia. Danieli 11:44, 45.

Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”

Wanawali hao wanatafuta ujumbe wa aya hizi mbili zilizotangulia. Ujumbe wa onyo la mwisho uliofunuliwa wakati wa mwisho mnamo 1989, wakati ambapo, kama ilivyoelezwa katika Danieli kumi na moja, aya ya arobaini, “nchi” zinazowakilisha Muungano wa Kisovieti wa zamani zilifagiliwa mbali na upapa na Marekani, unaonyesha kuibuka kwa mwisho na kuanguka kwa upapa. Katika aya hizi mbili ujumbe unaowakilishwa na mashariki na kaskazini unamghadhibisha mfalme wa kaskazini (papa) na mateso ya mwisho yanaanza, nao unahitimika katika aya ya arobaini na tano wakati upapa unapoweka “hema,” neno linalotokana na Kiebrania linalomaanisha “hema,” (hema ni ishara ya kanisa), lakini ni “hema” la “jumba lake la kifalme,” linalowakilisha dola. Mahali anapoweka hema linalowakilisha muungano wa kanisa na dola, au kama Yohana anavyoliita katika Ufunuo, sanamu ya mnyama, ni “katikati ya bahari,” katika wingi. Wanawali wazuri wanatafuta ujumbe wa onyo la mwisho unaowakilishwa katika aya arobaini na nne na arobaini na tano za Danieli kumi na moja, na katika aya inayofuata mara moja Mikaeli anasimama na kipindi cha rehema kinafungwa. Na wakati huo Amosi 8:14 inasema kwamba wanawali wazuri “wataanguka, wala hawatainuka tena.”

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.

Wakati wanawali wema wanapodai kuwa ni Waadventista Wasabato, wakati huohuo wanainamia sanamu ya mnyama, wanaonyeshwa na Yohana kama Wayahudi wanaosema kuwa ni Wayahudi, lakini si Wayahudi. Wanadai kuwa ni watoto wa Ibrahimu, lakini wanasema uongo.

> 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.

> Tazama, nitaleta hao wa sinagogi la Shetani, wasemao ya kuwa ni Wayahudi, nao si, bali wasema uongo; tazama, nitawafanya waje na kusujudu mbele ya miguu yako, wapate kujua ya kuwa nimekupenda. Ufunuo 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.

Wamekubali alama ya upapa na hivyo wamekubali tabia ya upapa. Wanakiri kuwa Wayahudi, au wanakiri kuwa Waadventista wanaoshika Sabato, lakini kisha wana tabia ya papa, ambaye, miongoni mwa mambo mengine, huketi "katika hekalu la Mungu." Wanakiri kuwa Waadventista, au wanakiri kuwa katika hekalu la Waadventista, lakini si Waadventista kuliko vile ambavyo papa ni Mkristo.

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.

Wale wanaokimbia "huko na huko" wakitafuta "neno la Bwana" si "wenye hekima" waliotambuliwa katika kitabu cha Danieli—bali wanatambuliwa kama "wanawali." Ni wazi kwamba wale wanaotangatanga, wanaokufa kwa njaa na kiu katika mistari hiyo hawaelewi "maneno ya Bwana" kwa kuwa wanatafuta hicho hicho katika mistari hiyo. Neno la Bwana linalofunuliwa muda mfupi kabla ya wakati wa rehema kufungwa ni Ufunuo wa Yesu Kristo, na wale wapumbavu, waovu au "wanawali wazuri" ni wale ambao hawakuelewa ongezeko la maarifa kutoka katika kitabu cha Danieli. Hawakuwa na mafuta yanayohitajika ili kufuata hadi kwenye harusi kama Mathayo anavyofundisha.

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!”

Hiyo "njaa" ndiyo kufungwa kwa mlango wa rehema. "Wanawali" wa Amosi wanaotafuta mkate (Neno la Mungu) na maji (Roho Mtakatifu) katika aya hizo, ni "waovu" wa Danieli ambao "hawaelewi". Hao ndio wanawali wajinga wa Mathayo wanaoutafuta Roho Mtakatifu, jambo ambalo, kwa pamoja kwa ushuhuda wa watatu, linawatambulisha wale wanaotambua kwamba fursa yao ya kujiandaa kwa arusi imepita na hawana vazi la kuingia kwenye harusi, kwa kuwa walikataa "kusikia" ujumbe maalum ambao sasa unafunuliwa. Tangu wakati ujumbe maalum unafunuliwa hadi kufungwa kwa mlango wa rehema ndicho kipindi cha mwito wa mwisho wa wokovu. Kufika wakati huo bila kujiandaa ni kujiandaa kusikia maneno, "Umechelewa!"

> “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.

> Ulimwengu umo katika uovu, katika udanganyifu na upotovu wa fikra, katika kivuli chenyewe cha mauti—wamelala, wamelala. Ni nani wanaohisi utungu wa nafsi ili kuwaamsha? Sauti gani inaweza kuwafikia? Fikra zangu zilielekezwa kwa wakati ujao, wakati ishara itakapotolewa. 'Tazameni, bwana-arusi anakuja; tokeni mwende kumlaki.' Lakini baadhi watakuwa wamechelewa kupata mafuta ya kujazia taa zao, na watagundua, wakiwa wamechelewa mno, kwamba tabia, ambayo inawakilishwa na mafuta, haiwezi kuhamishwa." Review and Herald, Februari 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.”

Mstari wa kinabii unaowakilishwa na mfano wa wanawali kumi hutumia mafuta kuwakilisha tabia, lakini “mafuta ya dhahabu” na “mafuta matakatifu” pia yanawakilisha ujumbe wa “Roho wa Mungu.”

> “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.

> Waliopakwa mafuta wanaosimama karibu na Bwana wa dunia yote wana nafasi ambayo zamani ilipewa Shetani kama kerubi wa kufunika. Kupitia viumbe watakatifu wanaouzunguka kiti chake cha enzi, Bwana hudumisha mawasiliano ya kudumu na wakaaji wa dunia. Mafuta ya dhahabu yanawakilisha neema ambayo kwayo Mungu huendelea kuzijaza taa za waumini, ili zisififie wala kuzimika. Lau si kwamba mafuta haya matakatifu humiminwa kutoka mbinguni kupitia ujumbe wa Roho wa Mungu, mawakala wa uovu wangekuwa na udhibiti kamili juu ya wanadamu.

> “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.

> Mungu hatukuzwi tunapokosa kupokea ujumbe anaotutumia. Kwa kufanya hivyo tunakataa mafuta ya dhahabu ambayo angeyamimina ndani ya nafsi zetu ili yawasilishwe kwa wale walioko gizani. Mwito utakapokuja, ‘Tazama, bwana arusi anakuja; tokeni kumlaki,’ wale ambao hawajapokea mafuta matakatifu, ambao hawajathamini neema ya Kristo mioyoni mwao, watagundua, kama wale wanawali wapumbavu, kwamba hawako tayari kumlaki Bwana wao. Hawana ndani yao wenyewe uwezo wa kupata yale mafuta, na maisha yao yameharibiwa. Lakini ikiwa Roho Mtakatifu wa Mungu ataombwa, tukisihi, kama alivyofanya Musa, ‘Nionyeshe utukufu wako,’ upendo wa Mungu utamiminwa mioyoni mwetu. Kupitia mirija ya dhahabu, mafuta ya dhahabu yatawasilishwa kwetu. ‘Si kwa nguvu, wala si kwa uwezo, bali kwa Roho yangu, asema Bwana wa majeshi.’ Kwa kupokea miale angavu ya Jua la Haki, watoto wa Mungu hung’aa kama nuru katika ulimwengu. Review and Herald, Julai 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.”

Wale wanaokimbia "huku na kule" katika kitabu cha Amosi wanaongeza kwenye ushuhuda unaotambua kundi la Waadventista Wasabato wanaokataa wajibu wao wa "kuelewa" ujumbe maalum kutoka katika kitabu cha Ufunuo unaofunguliwa wakati "muda umekaribia."

> “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.

> Sasa tunaishi katika wakati wa hatari kuu, na si mmoja wetu anayepaswa kuchelewa katika kutafuta maandalizi ya kuja kwa Kristo. Asifuate yeyote mfano wa wanawali wapumbavu, na kudhani kuwa kutakuwa salama kungoja hadi krisi itakapokuja kabla ya kupata maandalizi ya tabia ya kusimama wakati huo. Itakuwa kuchelewa mno kutafuta haki ya Kristo wakati wageni watakapoitwa ndani na kuchunguzwa. Sasa ndiyo wakati wa kuivalia haki ya Kristo, vazi la arusi litakalokufaa kuingia katika karamu ya arusi ya Mwana-Kondoo. Katika mfano huo, wanawali wapumbavu wanaonyeshwa wakiomba mafuta, na wakishindwa kuyapata kwa ombi lao. Hii ni ishara ya wale ambao hawajajitayarisha kwa kukuza tabia ya kuweza kusimama wakati wa krisi. Ni kana kwamba waende kwa majirani zao na kusema, "Nipe tabia yako, la sivyo nitapotea." Wale waliokuwa werevu hawakuweza kuwapa mafuta yao kwa ajili ya taa zilizokuwa zikififia za wanawali wapumbavu. Tabia haiwezi kuhamishwa. Haiwezi kununuliwa wala kuuzwa; ni lazima ipatikane. Bwana amempa kila mtu fursa ya kupata tabia ya haki katika muda wa rehema; lakini hajatoa njia ambayo kwayo mtu mmoja anaweza kumpatia mwingine tabia ambayo ameikuza kwa kupitia uzoefu mgumu, kwa kujifunza masomo kutoka kwa Mwalimu Mkuu, hata aweze kuonyesha uvumilivu chini ya majaribu, na kutumia imani kiasi cha kuondoa milima ya mambo yasiyowezekana. Haiwezekani kuhamisha harufu nzuri ya upendo, kumpa mwingine upole, busara, na ustahimilivu. Haiwezekani kwa moyo wa mwanadamu mmoja kumimina ndani ya mwingine upendo wa Mungu na wa binadamu.

> “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.

> Lakini siku inakuja, nayo imekaribia sana, ambapo kila upande wa tabia utafichuliwa kupitia majaribu maalum. Wale wanaobaki waaminifu kwa kanuni, wanaoonyesha imani hadi mwisho, watakuwa wale waliothibitika kuwa wa kweli chini ya majaribio na mitihani katika saa zilizotangulia za kipindi chao cha majaribu, na ambao wameunda tabia zao kwa mfano wa Kristo. Watakuwa wale waliokuza mahusiano ya karibu na Kristo, ambao, kwa hekima na neema yake, ni washiriki wa asili ya Kimungu. Lakini hakuna mwanadamu anayeweza kumpa mwingine kujitoa kwa moyo na sifa bora za akili, na kuziba mapungufu yake kwa nguvu ya maadili. Kila mmoja wetu anaweza kufanya mengi kwa ajili ya wenzake kwa kuwapa watu mfano wa Kristo, hivyo kuwashawishi waende kwa Kristo ili wapate haki ambayo bila hiyo hawawezi kusimama katika hukumu. Watu wanapaswa kuzingatia kwa maombi suala hili muhimu la ujenzi wa tabia, na kuunda tabia zao kulingana na kielelezo cha Kimungu. Mwalimu wa Vijana, 16 Januari 1896.

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