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# Parallel Warnings - Number Five

Àwọn Ìkìlọ̀ Tó Dọ́gba—Nọ́mbà Márùn-ún

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

Ìṣípayá Àmọ̀tẹ́kùn Ẹ̀yà Júdà: Òye nípa Àwọn Ìṣẹ̀lẹ̀ Ìkẹyìn ti Ìjà Ńlá náà

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.”

Nínú ẹsẹ tí à ń bá a lọ sí i lórí, èyí tí ó sọ̀rọ̀ lórí Kristi gẹ́gẹ́ bí áńgẹ́lì náà nínú Ìfihàn mẹ́wàá tí ó sọ̀kalẹ̀, Kristi gẹ́gẹ́ bí áńgẹ́lì alágbára ṣe àfihàn “ipin tí Ó ń kó nínú àwọn ìṣẹ̀lẹ̀ ìparí ìjà ńlá pẹ̀lú Sátánì.” “Ipò” tí Kristi gbà nígbà tí Ó fi ẹsẹ̀ ọ̀tún Rẹ̀ lé òkun, tí Ó sì fi ẹsẹ̀ òsì Rẹ̀ lé ilẹ̀ gbígbẹ “ń tọ́ka sí agbára àti àṣẹ Rẹ̀ tí ó ga jù lọ lórí gbogbo ayé.” Nígbà tí Kristi ké “pẹ̀lú ohùn ńlá,” Ó “ké” “gẹ́gẹ́ bí kìnnìún tí ń ramúramù.”

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.

Kristi yóò fi agbára gbogbo Rẹ̀ hàn nínú “àwọn ìṣẹ̀lẹ̀ ìparí ìjà ńlá náà,” àti nígbà tí Kristi bá fi agbára gbogbo Rẹ̀ hàn, ó máa ń ṣe bẹ́ẹ̀ gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà.

> “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.

> “A fi Olùgbàlà hàn níwájú Jòhánù lábẹ́ àwọn ààmì ‘Kiniún ẹ̀yà Júdà’ àti ‘Ọ̀dọ́-àgùntàn kan bí ẹni pé a ti pa á.’ Ìfihàn 5:5, 6. Àwọn ààmì wọ̀nyí ń ṣojú ìṣọ̀kan agbára aláìlèborí àti ìfẹ́ tí ń fi ara rúbọ. Kiniún Júdà, tí ó burú tó bẹ́ẹ̀ sí àwọn tí ń kọ oore-ọ̀fẹ́ Rẹ̀ sílẹ̀, yóò jẹ́ Ọ̀dọ́-àgùntàn Ọlọ́run fún àwọn onígbọràn àti olóòtítọ́.” Ìṣe Àwọn Àpọ́sítélì, 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.”

Ìfarahàn Kristi gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà fi ìṣẹ́ rẹ̀ hàn nínú fífìdìí àti yíyọ èdìdì kúrò lórí àsọtẹ́lẹ̀ Bíbélì, gẹ́gẹ́ bí àkókò àtọ̀runwá Rẹ̀. Díẹ̀ ṣáájú kí àkókò ìdánwò ènìyàn parí, nígbà tí “àkókò náà súnmọ́ tán,” yóò sí ìyọkúrò èdìdì lórí òtítọ́ Bíbélì àkànṣe kan tí ń fi “àwọn nǹkan tí ó gbọdọ̀ ṣẹlẹ̀ láìpẹ́” hàn.

> 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.

> Ìṣípayá Jesu Kristi, èyí tí Ọlọ́run fi fún un, láti fi hàn fún àwọn ìránṣẹ́ rẹ̀ àwọn ohun tí yóò ṣẹlẹ̀ láìpẹ́; ó sì rán án, ó sì fi í ṣe àfihàn nípasẹ̀ angẹli rẹ̀ sí ìránṣẹ́ rẹ̀ Johanu: ẹni tí ó jẹ́rìí sí ọ̀rọ̀ Ọlọ́run, àti sí ẹ̀rí Jesu Kristi, àti sí gbogbo ohun tí ó rí. Alábùkún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn ohun tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà ti súnmọ́ tòsí. Ìṣípayá 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.”

Nígbà tí “àkókò” tí ó “súnmọ́” bá dé ní ti gidi sínú ìtàn, a máa kéde ìbùkún lé àwọn tí ń kà á, tí ń gbọ́ “tí wọ́n sì ń pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́.” Ìránṣẹ́ àkànṣe náà jẹ́ ìránṣẹ́ tí ó fara mọ́ àkókò, èyí tí a kì í mọ̀ ọ́n àfi nígbà tí “àkókò náà bá súnmọ́.” Nígbà náà—ní àkókò náà, kì í ṣe ṣáájú rẹ̀—àwọn ènìyàn yóò lè kà á, gbọ́ “tí wọ́n sì pa àwọn nǹkan tí a kọ” sínú ìwé Ìfihàn mọ́. Nígbà tí “àkókò náà bá súnmọ́,” ìbùkún tí a kéde lé àwọn tí “ń kà á,” tí “ń gbọ́” “tí wọ́n sì ń pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́” bá ìṣípayá ìwé Dáníẹ́lì mu ní “àkókò òpin.”

> 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.

> Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa àwọn ọ̀rọ̀ náà mọ́, kí o sì dì ìwé náà láàmú, títí di àkókò ìkẹyìn: ọ̀pọ̀ yóò máa sáré káàkiri, ìmọ̀ yóò sì pò sí i. Dáníẹ́lì 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.

“Ọ̀pọ̀lọpọ̀” tí ń “sáré lọ síwájú sẹ́yìn,” (èyí tí ó dúró fún ìkẹ́kọ̀ọ́ Ọ̀rọ̀ Ọlọ́run) ń ṣe bẹ́ẹ̀ ní “àkókò òpin” nígbà tí “àwọn ọ̀rọ̀” tí a ti “dì pa mọ́” nínú “ìwé” Dáníẹ́lì bá ti tú èdìdì wọn. Ṣùgbọ́n ẹ̀ka míràn tún wà nínú àwọn wúńdíá tí ń sáré lọ síwájú sẹ́yìn lẹ́yìn díẹ̀ ìlànà ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà.

> 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.

> Kíyèsi i, ọjọ́ ń bọ̀, ni Olúwa Ọlọ́run wí, tí èmi yóò rán ìyàn sí ilẹ̀ náà; kì í ṣe ìyàn oúnjẹ, bẹ́ẹ̀ ni kì í ṣe òǹgbẹ omi, ṣùgbọ́n ti gbígbọ́ ọ̀rọ̀ Olúwa: Wọn yóò sì máa rìn kiri láti òkun dé òkun, àti láti àríwá àní dé ìlà-oòrùn, wọn yóò máa sáré káàkiri láti wá ọ̀rọ̀ Olúwa, wọn kì yóò sì rí i. Ní ọjọ́ náà ni àwọn wúńdíá ẹlẹ́wà àti àwọn ọ̀dọ́kùnrin yóò rẹ̀ nítorí òǹgbẹ. Àwọn tí ń búra nípa ẹ̀ṣẹ̀ Samaria, tí wọ́n sì ń wí pé, Ọlọ́run rẹ wà láàyè, ìwọ Dani; àti pé, Ọ̀nà Beerṣeba wà láàyè; àní àwọn wọ̀nyí ni yóò ṣubú, wọn kì yóò sì tún dìde mọ́. 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.

Ẹ̀ṣẹ̀ Samáríà ni ẹ̀ṣẹ̀ tí Ahabu àti Jésébẹ́lì dúró fún, Ahabu ń ṣojú Orílẹ̀-èdè Amẹ́ríkà, Jésébẹ́lì sì ń ṣojú ìjọ Kátólíìkì. Jésébẹ́lì, Ahabu, àti àwọn wòlíì èké ní ìgbà ìpàdé ìjàkadì pẹ̀lú Èlíjà lórí Òkè Kámẹ́lì jẹ́ àpẹẹrẹ òfin Ọjọ́ Àìkú. Ní ìpàdé ìjàkadì náà, ẹgbẹ́ méjì wà ti àwọn wòlíì aláìmọ́, àwọn wòlíì Baali àti àwọn àlùfáà igbó. Baali jẹ́ ọ̀kan lára àwọn ọlọ́run tí wọ́n ń bọ̀; èkejì tí wọ́n ń bọ̀ ní àwọn igbó ni Áṣítárótì. Baali jẹ́ ọlọ́run akọ, Áṣítárótì sì jẹ́ ọlọ́run abo. Papọ̀, òrìṣà akọ náà ń ṣojú ìpínlẹ̀, òrìṣà abo náà sì ń ṣojú ìjọ.

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.

Òrìṣà tí a gbé kalẹ̀ ní Dán ni Jeroboamu, ọba àkọ́kọ́ Samáríà, gbé kalẹ̀, ẹni tí ó dá ọmọ màlúù wúrà sílẹ̀ ní Bẹtẹli àti ní Dán pẹ̀lú. Bẹtẹli túmọ̀ sí ilé Ọlọ́run, Dán sì túmọ̀ sí ìdájọ́, wọ́n sì jọ ṣàpẹẹrẹ ìṣọ̀kan ìjọ àti ìpínlẹ̀, èyí tí ó máa ṣẹlẹ̀ ní Orílẹ̀-èdè Amẹ́ríkà ṣáájú ìmúlẹ̀ òfin pípa ọjọ́ Àìkú mọ́. Àwọn ọmọ màlúù wúrà méjèèjì wọ̀nyí ni a ṣàpẹẹrẹ wọn nínú ọmọ màlúù wúrà Áárónì.

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.

Ọmọ màlúù jẹ́ ẹranko, àwòrán wúrà sì jẹ́ ère; nítorí náà, ọmọ màlúù wúrà Áárónì, pẹ̀lú àwọn ọmọ màlúù wúrà méjèèjì ti Jeroboamu, dúró fún ìṣọ̀kan ìjọ àti ìjọba tí ó máa ṣẹlẹ̀ ní kété kí a tó bẹ̀rẹ̀ sí í fi òfin Ọjọ́ Àìkú múlẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà. Ní ọ̀ràn Jeroboamu, àwọn ìlú méjèèjì náà pèsè ẹlẹ́rìí kejì sí àpẹẹrẹ ìṣọ̀kan ìjọ àti ìjọba náà, èyí tí a ti ṣàlàyé gẹ́gẹ́ bí àwòrán ẹranko náà nínú ìwé Ìfihàn.

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.

Ìṣe Bẹ́ẹ̀rì-ṣébà dúró fún májẹ̀mú Ábúráhámù. Ìgbà àkọ́kọ́ tí a ti mẹ́nu kàn orúkọ náà, “Bẹ́ẹ̀rì-ṣébà,” wà nínú Jẹ́nẹ́sísì orí kọkànlélógún, èyí tí ó jẹ́ ẹsẹ Ìwé Mímọ́ kan tí àpọ́sítélì Pọ́ọ̀lù lò láti tako àwọn tí ń daba ní ọjọ́ rẹ̀ pé ẹ gbọ́dọ̀ pa àwọn òfin ayẹyẹ àti ìkọlà mọ́ kí a lè gbà yín là. Pọ́ọ̀lù lo ẹsẹ náà níbi tí ìgbà àkọ́kọ́ tí a ti mẹ́nu kàn Bẹ́ẹ̀rì-ṣébà wà. Ó lo ìtàn náà láti sọ̀rọ̀ nípa májẹ̀mú méjì tí ó yàtọ̀ síra, tí ó sì tako ara wọn, nínú ìtàn kan náà. Pọ́ọ̀lù lo ọmọ ìránṣẹ́bìnrin náà (Iṣímáẹ́lì) láti ṣojú májẹ̀mú kan tí ó dá lórí agbára ènìyàn, ó sì fi Iṣímáẹ́lì wé Ísáákì, ẹni tí ó lò láti ṣojú májẹ̀mú kan tí ó dá lórí agbára Ọlọ́run. Ẹsẹ Ìwé Mímọ́ yìí ni ìgbà àkọ́kọ́ tí a ti mẹ́nu kàn Bẹ́ẹ̀rì-ṣébà, lẹ́yìn náà sì ni Pọ́ọ̀lù tún lo ìtàn náà nínú ìtàn ìgbésí ayé tirẹ̀ láti ṣàpèjúwe ipò kan tí a ti ti ṣàfihàn rẹ̀ nínú ìtàn Bíbélì. Pọ́ọ̀lù gbàgbọ́, ó sì kọ́ni pé ìtàn Bíbélì máa ń tún ara rẹ̀ ṣe.

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.

Bí ó tilẹ̀ jẹ́ pé Pọ́ọ̀lù lo ẹsẹ̀ yìí láti inú Jẹ́nẹ́sísì orí kọkànlélógún láti fi ṣàpẹẹrẹ májẹ̀mú méjì tí wọ́n tako ara wọn, nínú ẹsẹ̀ náà májẹ̀mú méjì wà tí Ọlọ́run dá pẹ̀lú Ábúráhámù, ṣùgbọ́n wọn kì í ṣe májẹ̀mú méjì náà tí Pọ́ọ̀lù yọ jáde láti inú ìtàn náà. Nínú ẹsẹ̀ náà, Ọlọ́run tún ṣèlérí láti mú ìlérí Rẹ̀ ṣẹ nípa mímú Ábúráhámù di baba ọ̀pọ̀lọpọ̀ orílẹ̀-èdè nípasẹ̀ Ísáákì, Ó sì tún ṣèlérí pé Òun yóò sọ Íṣímáẹ́lì di baba orílẹ̀-èdè ńlá kan. Ẹsẹ̀ kan ṣoṣo nínú Ìwé Mímọ́, májẹ̀mú mẹ́rin ni a tọ́ka sí nínú rẹ̀, ó sì jẹ́ ìgbà àkọ́kọ́ tí a mẹ́nuba Bíẹ́rì-ṣébà nínú Ìwé Mímọ́.

> 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.

> Nítorí náà ó sọ fún Ábúráhámù pé, Lé obìnrin ẹrú yìí àti ọmọ rẹ̀ jáde: nítorí ọmọ obìnrin ẹrú yìí kì yóò jogún pẹ̀lú ọmọ mi, àní pẹ̀lú Ísákì. Ọ̀ràn náà sì buru gidigidi ní ojú Ábúráhámù nítorí ọmọ rẹ̀. Ọlọ́run sì sọ fún Ábúráhámù pé, Má ṣe jẹ́ kí ó buru ní ojú rẹ nítorí ọmọ náà, àti nítorí obìnrin ẹrú rẹ; nínú gbogbo ohun tí Sárà bá ti sọ fún ọ, fetí sí ohùn rẹ̀; nítorí nínú Ísákì ni a ó ti pe irú-ọmọ rẹ. Àti pẹ̀lú, ọmọ obìnrin ẹrú náà ni èmi yóò ṣe ní orílẹ̀-èdè kan, nítorí òun ni irú-ọmọ rẹ. Ábúráhámù sì dìde ní kutukutu àárọ̀, ó sì mú àkàrà, àti ìgò omi kan, ó sì fi fún Hágárì, ó fi í lé èjìká rẹ̀, àti ọmọ náà, ó sì rán an lọ: ó sì lọ, ó sì ṣìnà kiri ní aginjù Bíá-ṣébà. Jẹ́nẹ́sísì 21:10–14.

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

Bẹ́ẹ̀ṣébà ṣàpẹẹrẹ májẹ̀mú Ábúráhámù. Nínú orí náà gan-an, Ábúráhámù pẹ̀lú ṣe májẹ̀mú kan pẹ̀lú Ábímélékì.

> 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.

> Ó sì ṣẹ ní àkókò náà, pé Abímélékì àti Fíkólì, olórí ogun rẹ̀, bá Ábúráhámù sọ̀rọ̀, wọ́n ní, Ọlọ́run wà pẹ̀lú rẹ ní gbogbo ohun tí ìwọ ń ṣe: Nítorí náà, fi Ọlọ́run búra fún mi níhìn-ín pé ìwọ kì yóò hù ìwà èké sí mi, tàbí sí ọmọ mi, tàbí sí ọmọ ọmọ mi: ṣùgbọ́n gẹ́gẹ́ bí inú-rere tí mo ti fi hàn sí ọ, bẹ́ẹ̀ ni ìwọ yóò ṣe sí mi, àti sí ilẹ̀ tí ìwọ ti ṣe àtìpó níbẹ̀. Ábúráhámù sì ní, Èmi yóò búra.

> 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.

> Ábíráhámù sì bá Ábímélékì wí nípa kànga omi kan tí àwọn ọmọ-ọdọ Ábímélékì ti fi ipa gbà. Ábímélékì sì wí pé, Èmi kò mọ ẹni tí ó ṣe nǹkan yìí; bẹ́ẹ̀ ni ìwọ kò sọ fún mi, bẹ́ẹ̀ ni èmi náà kò tíì gbọ́ nípa rẹ̀ rí, bí kò ṣe lónìí.

> 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?

> Ábíráhámù sì mú àgùntàn àti màlúù, ó sì fi wọ́n fún Ábímélékì; àwọn méjèèjì sì dá májẹ̀mú. Ábíráhámù sì ya ọmọ àgùntàn abo méje nínú agbo sọ́tọ̀. Ábímélékì sì wí fún Ábíráhámù pé, Kí ni ìtumọ̀ ọmọ àgùntàn abo méje wọ̀nyí tí ìwọ ti ya sọ́tọ̀?

> 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.

> Ó sì wí pé, “Àwọn ọ̀dọ́-àgùntàn obìnrin méje wọ̀nyí ni ìwọ yóò gbà lọ́wọ́ mi, kí wọ́n lè jẹ́ ẹ̀rí fún mi pé èmi ni mo gbẹ́ kànga yìí.” Nítorí náà ni ó ṣe pe ibẹ̀ ní Beerṣeba; nítorí pé níbẹ̀ ni àwọn méjèèjì ti búra. Báyìí ni wọ́n ṣe dá májẹ̀mú ní Beerṣeba: lẹ́yìn náà ni Abimeleki dìde, àti Fikoli, olórí ogun rẹ̀, wọ́n sì padà lọ sí ilẹ̀ àwọn Filistini. Ábúráhámù sì gbin igbó kékeré kan ní Beerṣeba, ó sì ké pe orúkọ Olúwa níbẹ̀, Ọlọ́run ayérayé.

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

> Ábúráhámù sì gbé ní ilẹ̀ àwọn Fílístínì ní ọjọ́ púpọ̀. Jẹ́nẹ́sísì 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.”

Bẹ́ẹ́ṣébà ni ààmì májẹ̀mú Ọlọ́run pẹ̀lú Ábúráhámù. Ọ̀pọ̀ ìtàn májẹ̀mú ni a fi ààmì sí nínú Bíbélì tí ń so Bẹ́ẹ́ṣébà pọ̀ mọ́ májẹ̀mú Ábúráhámù. “Beer” túmọ̀ sí kànga, “sheba” sì túmọ̀ sí “méje.” Sheba ni ọ̀rọ̀ Hébérù kan náà tí a túmọ̀ sí “ìgbà méje,” èyí tí William Miller lóye dáadáa gẹ́gẹ́ bí aṣojú àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún nínú Léfítíkù mẹ́rìndínlọ́gbọ̀n. Ó jẹ́ “àsọtẹ́lẹ̀ àkókò” àkọ́kọ́ pátápátá tí ó ṣàwárí, ó sì tún jẹ́ òtítọ́ ìpìlẹ̀ àkọ́kọ́ tí a fi sílẹ̀ ní 1863. Nínú ẹsẹ̀ náà níbi tí a ti túmọ̀ ọ̀rọ̀ “sheba” sí “ìgbà méje” nínú ẹsẹ̀ mẹ́rin ọ̀tọ̀ọ̀tọ̀, ìjìyà Ọlọ́run tí “ìgbà méje” náà dúró fún ni a pè ní “ìjà májẹ̀mú mi.”

> 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.

> Nígbà náà èmi pẹ̀lú yóò máa rìn ní òdì sí yín, èmi yóò sì fi ìgbà méje jẹ yín níyà fún ẹ̀ṣẹ̀ yín. Èmi yóò sì mú idà wá sórí yín, èyí tí yóò gbẹ̀san ìjà májẹ̀mú mi; nígbà tí ẹ bá sì kóra jọ sínú àwọn ìlú yín, èmi yóò rán àjàkálẹ̀-àrùn sí àárín yín; a ó sì fi yín lé lọ́wọ́ ọ̀tá. Lefitiku 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.”

Ọ̀rọ̀ tí a túmọ̀ sí “àkókò méje,” tí ó sì ń ṣojú “ìjà” májẹ̀mú Ọlọ́run nínú Léfítíkù ogún-ún-lẹ́fà, èyí tí í ṣe “sheba” nínú ọ̀rọ̀ Beerṣeba, ni a tún túmọ̀ lẹ́ẹ̀mejì nínú ìwé Dáníẹ́lì: lẹ́ẹ̀kan sí “ìbúra” tí a kọ sínú òfin Mósè, lẹ́ẹ̀kan sì sí “èpè.” “Ìbúra” àti “èpè” ni a túmọ̀ láti inú ọ̀rọ̀ “sheba,” nítorí pé kì í ṣe pé ó túmọ̀ sí ‘méje’ nìkan, ṣùgbọ́n ó tún ní èrò inú májẹ̀mú tàbí “ìbúra” pé bí a bá rú un, yóò mú “èpè” wá.

> 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.

> Bẹ́ẹ̀ ni, gbogbo Israẹli ti rú òfin rẹ, àní nípa yíyapa kúrò ní ọ̀nà, kí wọ́n má bàa gbọ́ ohùn rẹ; nítorí náà, a ti tú ègún náà sórí wa, àti ìbúra tí a kọ sínú òfin Mósè ìránṣẹ́ Ọlọ́run, nítorí pé a ti ṣẹ̀ sí i. 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.

Ọ̀rọ̀ náà “sheba,” tàbí méje, tí ó ṣojú àwọn ọ̀dọ́-àgùntàn méje tí a rúbọ lẹ́gbẹ̀ẹ́ kànga kan ní Beersheba, dúró fún májẹ̀mú. Àti pé májẹ̀mú Ọlọ́run, tàbí ìbúra Rẹ̀, sọ pé àwọn onígbọràn yóò wà láàyè, àwọn aláìgbọràn yóò sì kú.

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).

Beerṣeba ń ṣàpẹẹrẹ májẹ̀mú tí a fi ìgbàgbọ́ Ábúráhámù hàn. Nítorí náà, nígbà tí “àwọn wúńdíá ẹlẹ́wà” ti Ámósì orí kẹjọ, tí wọ́n sì tún jẹ́ “àwọn wúńdíá aṣiwèrè” ti Mátíù orí kọkànlélógún, tí wọ́n sì tún jẹ́ “àwọn ẹni-buburu” ti Dáníẹ́lì orí kejìlá, ń búra “nípa ẹ̀ṣẹ̀ Samáríà,” wọ́n ń búra ìfaramọ́ sí àmì Jésébẹ́lì (pápásì) ẹni tí ó ti ṣe àgbèrè pẹ̀lú Áhábù (Àjọ Ìṣọ̀kan Àgbáyé) àti ẹni tí ó ń jọba lórí àwòrán ẹranko náà (Orílẹ̀-Èdè Amẹ́ríkà).

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.

Nígbà tí àwọn “wúńdíá ẹlẹ́wà” kan náà bá wí pé, “Ọlọ́run rẹ, ìwọ Dánì, ń bẹ láàyè,” wọ́n ń foríbalẹ̀ fún ère wúrà ọmọ màlúù, gẹ́gẹ́ bí ẹlẹ́rìí méjì (Áárónì àti Jérobóámù) ti fi hàn. Ọmọ màlúù wúrà náà ṣojú àwòrán ẹranko náà, èyí tí í ṣe àpapọ̀ ìjọ àti ìpínlẹ̀.

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.

Nígbà tí àwọn wúńdíá kan náà bá sọ pé “ọ̀nà” Bẹ́ẹ̀ṣébà “ń bẹ láàyè,” ọ̀rọ̀ náà “ọ̀nà” túmọ̀ sí “ọ̀nà.” Èyí ni ọ̀rọ̀ kan náà gan-an tí a lò láti fi mọ “ọ̀nà” àwọn “ojú ọ̀nà àtijọ́” nínú Jeremiah 6:16. Àwọn wúńdíá wọ̀nyẹn ń sọ pé bí ó tilẹ̀ jẹ́ pé wọ́n ti tẹrí ba fún àwòrán ẹranko náà, tí wọ́n sì ti gba àmì àṣẹ rẹ̀, síbẹ̀ wọ́n ṣì jẹ́ ọmọ Ábúráhámù. Wọ́n ń sáré káàkiri nínú Ọ̀rọ̀ Ọlọ́run ní ìyàlẹ́nu ńlá, wọ́n ń wá ìhìn-iṣẹ́ tí “ìlà-oòrùn” àti “àríwá” ṣàpẹẹrẹ rẹ̀ àti láti “òkun dé òkun,” nígbà tí wọ́n ṣì ń pe ara wọn ní Seventh-day Adventists, ṣùgbọ́n ó ti pẹ́ jù.

> 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.

> Ṣùgbọ́n ìròyìn láti ìlà-oòrùn àti láti àríwá yóò dá a láàmú: nítorí náà yóò jáde pẹ̀lú ìbínú ńlá láti pa run, àti láti parun pátápátá ọ̀pọ̀lọpọ̀ ènìyàn. Yóò sì gbìn àwọn àgọ́ ààfin rẹ̀ sí àárín àwọn òkun ní orí òkè mímọ́ ológo náà; ṣùgbọ́n yóò dé òpin rẹ̀, kò sì ní sí ẹni tí yóò ràn án lọ́wọ́. 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.”

Àwọn wúńdíá wọ̀nyẹn ń wá ìránṣẹ́ ọ̀rọ̀ àwọn ẹsẹ̀ méjì wọ̀nyí tí ó ṣáájú. Ìránṣẹ́ ìkìlọ̀ ìkẹyìn tí a tú sílẹ̀ ní àkókò òpin ní ọdún 1989, nígbà tí, gẹ́gẹ́ bí a ti ṣàpèjúwe rẹ̀ nínú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ ogójì, “àwọn orílẹ̀-èdè” tí ń ṣojú ìjọba Soviet àtijọ́ ni a gbá kúrò lọ́wọ́ ipáápá àti Orílẹ̀-Èdè Amẹ́ríkà, ń fi ìdàgbàsókè àti ìṣubú ìkẹyìn ti ipáápá hàn. Nínú àwọn ẹsẹ̀ méjì wọ̀nyí, ìránṣẹ́ kan tí ìlà-oòrùn àti àríwá ṣojú fún mú kí ọba àríwá bínú gidigidi (póòpù), ìnúnibíni ìkẹyìn sì bẹ̀rẹ̀, ó sì parí ní ẹsẹ̀ ogójì-ònà márùn-ún nígbà tí ipáápá gbin “àwọn àgọ́” náà tí ó ti ọ̀dọ̀ ọ̀rọ̀ Hébérù wá tí ó túmọ̀ sí “àgọ́,” (àgọ́ jẹ́ àmì ìjọ), ṣùgbọ́n ó jẹ́ “àgọ́” ààfin rẹ̀, èyí tí ó ṣojú ìjọba. Ibi tí ó ti gbé àgọ́ náà kalẹ̀ tí ó ṣojú ìdapọ̀ ìjọ àti ìjọba, tàbí gẹ́gẹ́ bí Jòhánù ṣe pè é nínú Ìṣípayá, ère ẹranko náà, ni “láàrín àwọn òkun,” ní ọ̀nà púpọ̀. Àwọn wúńdíá ẹlẹ́wà ń wá ìránṣẹ́ ìkìlọ̀ ìkẹyìn tí a ṣojú fún nínú ẹsẹ̀ ogójì-mẹ́rin àti ogójì-ònà márùn-ún ti Dáníẹ́lì orí kọkànlá, ní ẹsẹ̀ tó sì tẹ̀ lé e lọ́tẹ̀ẹ̀kan náà Míkáẹ́lì dìde, àkókò àánú sì parí. Ní àkókò náà ni Ámósì 8:14 sọ pé àwọn wúńdíá ẹlẹ́wà náà “yóò ṣubú, wọn kì yóò sì tún dìde mọ́.”

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.

Nígbà tí àwọn wúńdíá ẹlẹ́wà bá ń jẹ́wọ́ pé àwọn jẹ́ Adventist Ọjọ́-Ìsinmi Keje gan-an ní àkókò kan náà tí wọ́n ń tẹrí ba fún ère ẹranko náà, Johanu ṣàpẹẹrẹ wọn gẹ́gẹ́ bí àwọn Júù tí wọ́n wí pé àwọn jẹ́ Júù ṣùgbọ́n tí kì í ṣe bẹ́ẹ̀. Wọ́n ń sọ pé àwọn jẹ́ ọmọ Ábúráhámù, ṣùgbọ́n irọ́ ni wọ́n ń pa.

> 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.

> Kíyèsí i, èmi yóò mú àwọn ti sínágọ́gù Sátánì wá, àwọn tí ń pè ara wọn ní Júù, tí wọn kì í sì í ṣe bẹ́ẹ̀, ṣùgbọ́n tí wọn ń ṣèké; kíyèsí i, èmi yóò mú wọn wá kí wọn lè wólẹ̀ níwájú ẹsẹ̀ rẹ, kí wọn sì mọ̀ pé èmi ti fẹ́ràn rẹ. Ìfihàn 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.

Wọ́n ti gba ààmì ìjọ pápà, bẹ́ẹ̀ ni wọ́n sì ti gba ìwà rẹ̀. Wọ́n jẹ́wọ́ pé àwọn jẹ́ Júù, tàbí wọ́n jẹ́wọ́ pé àwọn jẹ́ Àdífẹ́ntì tó ń pa Sábáàtì mọ́, ṣùgbọ́n nígbà náà wọ́n ní ìwà pópù, ẹni tí ó, láàárín àwọn nǹkan mìíràn, jókòó “ní inú tẹ́ńpìlì Ọlọ́run.” Wọ́n jẹ́wọ́ pé àwọn jẹ́ Àdífẹ́ntì, tàbí wọ́n jẹ́wọ́ pé àwọn wà nínú tẹ́ńpìlì Àdífẹ́ntì, ṣùgbọ́n wọn kì í ṣe Àdífẹ́ntì ju bí pópù kò ṣe jẹ́ Kristẹni lọ.

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.

Àwọn tí ń sáré “síwájú sẹ́yìn” láti wá “ọ̀rọ̀ Olúwa” kì í ṣe “àwọn ọlọ́gbọ́n” tí a tọ́ka sí nínú ìwé Dáníẹ́lì—ṣùgbọ́n a fi wọ́n hàn gẹ́gẹ́ bí “àwọn wúńdíá.” Ó hàn gbangba pé àwọn tí ń ṣákiri kiri, tí ebi ń pa, tí ongbẹ sì ń gbẹ wọ́n nínú àwọn ẹsẹ̀ náà kò “lóye” “ọ̀rọ̀ Olúwa,” nítorí wọ́n ń wá ohun náà gan-an nínú àwọn ẹsẹ̀ náà. Ọ̀rọ̀ Olúwa tí a ṣípayá díẹ̀ kí àyè ìdánwò tó parí ni Ìfihàn Jésù Kristi, àti àwọn aṣiwèrè, ẹni búburú, tàbí “àwọn wúńdíá ẹlẹ́wà” ni àwọn tí kò lóye ìlọsíwájú ìmọ̀ láti inú ìwé Dáníẹ́lì. Wọ́n kò ní òróró tí ó yẹ láti lè máa tẹ̀síwájú lọ sí ibi ìgbéyàwó gẹ́gẹ́ bí Mátíù ti kọ́ni.

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!”

“Ìyàn” náà ni ìparí àkókò àánú. “Àwọn wúńdíá” Ámósì tí ń wá oúnjẹ àkàrà (Ọ̀rọ̀ Ọlọ́run) àti omi (Ẹ̀mí Mímọ́) nínú àwọn ẹsẹ̀ náà, ni “àwọn ènìyàn búburú” Dáníẹ́lì tí kò “lóye.” Wọ́n ni wúńdíá aṣiwèrè Mátíù, tí ń wá Ẹ̀mí Mímọ́, èyí tí, nípa ẹlẹ́rìí mẹ́ta papọ̀, fi ìdánimọ̀ hàn pé àwọn wọ̀nyí ni àwọn tí ó mọ̀ pé àǹfààní wọn láti pèsè ara wọn sílẹ̀ fún ìgbéyàwó ti kọjá, tí wọn kò sì ní aṣọ láti lọ sí ibi ìgbéyàwó, nítorí wọ́n kọ̀ láti “gbọ́” ìránṣẹ́ àkànṣe tí a ń tú sílẹ̀ nísinsìnyí. Láti àkókò tí a bá ti tú ìránṣẹ́ àkànṣe náà sílẹ̀, títí di ìparí àkókò àánú, ni àkókò ìpe ìkẹyìn fún ìgbàlà. Látí dé sí àkókò náà láìsí ìmúrasílẹ̀ ni láti pèsè ara ẹni sílẹ̀ láti gbọ́ àwọn ọ̀rọ̀ pé, “Ó ti pẹ́ jù!”

> “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.

> “Àgbáyé kan wà tí ó dùbúlẹ̀ nínú ìwà búburú, nínú ẹ̀tàn àti ìtanrànjẹ, nínú òjìji ikú gidi—ó sùn, ó sùn. Ta ni ń ní ìrora ọkàn bí obìnrin tí ń rọbí láti jí wọn? Ohùn wo ni ó lè dé ọ̀dọ̀ wọn? A gbé ọkàn mi lọ sí ọjọ́ iwájú, nígbà tí a ó fi àmì náà kalẹ̀. ‘Kíyèsi i, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ láti pàdé rẹ̀.’ Ṣùgbọ́n àwọn kan yóò ti pẹ́ ní gbígba òróró láti fi tún àwọn fìtílà wọn kún, àti pé ní ìgbà tí ó ti pẹ́ jù ni wọn yóò mọ̀ pé ìwà, èyí tí a ṣàpẹẹrẹ rẹ̀ pẹ̀lú òróró náà, kì í ṣe ohun tí a lè gbé láti ọ̀dọ̀ ẹni kan fún ẹlòmíràn.” 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.”

Ìlà àsọtẹ́lẹ̀ tí àkàwé àwọn wúńdíá mẹ́wàá ṣojú fún ń lo òróró gẹ́gẹ́ bí àpẹẹrẹ ìwà, ṣùgbọ́n “òróró wúrà” àti “òróró mímọ́” pẹ̀lú ń ṣojú fún àwọn ìránṣẹ́ “Ẹ̀mí Ọlọ́run.”

> “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.

> “Àwọn ẹni-oróro tí wọ́n dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé, ní ipò tí a ti fi fún Sátánì nígbà kan gẹ́gẹ́ bí kérúbù tí ń bò. Nípasẹ̀ àwọn ẹ̀dá mímọ́ tí wọ́n yí ìtẹ́ rẹ̀ ká, Olúwa ń pa ìbánisọ̀rọ̀ aláìdákẹ́jẹ̀ mọ́ pẹ̀lú àwọn olùgbé ayé. Oróro wúrà náà dúró fún oore-ọ̀fẹ́ tí Ọlọ́run fi ń pèsè fún àwọn fìtílà àwọn onígbàgbọ́, kí wọ́n má bàa rẹ̀wẹ̀sì kí wọ́n sì má bàa kú. Bí kò bá ṣe pé a ń tú oróro mímọ́ yìí jáde láti ọ̀run wá nínú àwọn ìránṣẹ́ Ẹ̀mí Ọlọ́run, àwọn agbára ìbì yóò ní àkóso pátápátá lórí ènìyàn.

> “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.

> “A ń bu Ọlọ́run lábùkù nígbà tí a kò bá gba àwọn ìfiránṣẹ́ tí ó rán sí wa. Nípa bẹ́ẹ̀ a ń kọ òróró wúrà tí yóò tú sínú ọkàn wa kí a lè fi í bá àwọn tí ó wà nínú òkùnkùn pín. Nígbà tí ìkéde náà bá dé pé, ‘Wò ó, ọkọ ìyàwó ń bò; ẹ jáde lọ pàdé rẹ̀,’ àwọn tí kò tíì gba òróró mímọ́ náà, tí wọn kò sì tọ́jú oore-ọ̀fẹ́ Kristi sínú ọkàn wọn, yóò rí i, gẹ́gẹ́ bí àwọn wúńdíá òmùgọ̀, pé wọn kò tíì múra tán láti pàdé Olúwa wọn. Nínú ara wọn, wọn kò ní agbára láti rí òróró náà gbà, ìgbésí ayé wọn sì ti bàjẹ́. Ṣùgbọ́n bí a bá béèrè fún Ẹ̀mí Mímọ́ Ọlọ́run, bí a bá sì bẹ̀bẹ̀ gẹ́gẹ́ bí Mose ṣe bẹ̀bẹ̀ pé, ‘Fí ògo rẹ hàn mí,’ ìfẹ́ Ọlọ́run yóò dà sínú ọkàn wa. Nípasẹ̀ àwọn paipu wúrà náà ni a óo fi sọ òróró wúrà náà di tiwa. ‘Kì í ṣe nípa agbára, bẹ́ẹ̀ ni kì í ṣe nípa okun, bí kò ṣe nípa Ẹ̀mí mi, ni Olúwa àwọn ọmọ-ogun wí.’ Nípa gbigba àwọn ìtanràn dídán ti Oòrùn Òdodo, àwọn ọmọ Ọlọ́run ń tàn bí ìmọ́lẹ̀ ní ayé.” 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.”

Àwọn tí ń “sáré lọ síbí s’ọ̀hún” nínú Amos fi kún ẹ̀rí tí ń fi ìdánimọ̀ hàn ẹgbẹ́ àwọn Seventh-day Adventist tí ń kọ ojúṣe wọn láti “lóye” ìrántí pàtàkì láti inú ìwé Ìfihàn tí a tú ìdì rẹ̀ sílẹ̀ nígbà tí “àkókò náà ti sún mọ́lé.”

> “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.

> “A ń gbé nísinsin yìí ní àkókò tí ó léwu jùlọ, kò sì yẹ kí ẹnikẹ́ni nínú wa ṣe lọ́ra láti wá ìmúrasílẹ̀ fún ìbọ̀ wá Kristi. Kí ẹnikẹ́ni má ṣe tẹ̀ lé àpẹẹrẹ àwọn wúńdíá aṣiwèrè, kí ó sì rò pé yóò dáa láti dúró títí ìgbà tí ìpọnjú bá dé kí ó tó ní ìmúrasílẹ̀ ìwà láti lè dúró ní àkókò náà. Yóò ti pẹ́ jù láti máa wá òdodo Kristi nígbà tí a bá ti pe àwọn àlejò wọlé tí a sì ń yẹ̀ wọ́n wò. Nísinsin yìí ni àkókò láti wọ òdodo Kristi,—aṣọ ìgbéyàwó náà tí yóò jẹ́ kí o yẹ láti wọ inú àjẹyó ìgbéyàwó Ọ̀dọ́-Àgùntàn náà. Nínú àkàwé náà, a fi àwọn wúńdíá aṣiwèrè hàn gẹ́gẹ́ bí ẹni tí ń bẹ̀bẹ̀ fún òróró, tí wọn kò sì rí gbà nígbà ìbéèrè wọn. Èyí jẹ́ ààmì àwọn tí kò tíì múra ara wọn sílẹ̀ nípa mímú ìwà dàgbà láti lè dúró ní àkókò ìpọnjú. Ó dà bí ẹni pé wọn lọ sọ fún àwọn aládùúgbò wọn pé, Ẹ fún mi ní ìwà yín, bí kò ṣe bẹ́ẹ̀, èmi yóò ṣègbé. Àwọn tí ó jẹ́ ọlọ́gbọ́n kò lè pín òróró wọn fún àwọn fìtílà tí ń rẹ̀rẹ̀ ti àwọn wúńdíá aṣiwèrè. Ìwà kì í ṣe ohun tí a lè fi ránṣẹ́ láti ọ̀dọ̀ ẹnìkan sí ọ̀dọ̀ ẹlòmíràn. Kì í ṣe ohun tí a lè rà tàbí tà; ohun tí a gbọ́dọ̀ ní nípa ìsapá ni. Olúwa ti fi àǹfààní fún olúkúlùkù láti ní ìwà òdodo ní àkókò àdánwò; ṣùgbọ́n kò pèsè ọ̀nà kan tí aṣojú ènìyàn kan fi lè fi fún ẹlòmíràn ní ìwà tí òun fúnra rẹ̀ ti dàgbàsókè nípa lílo láti inú àwọn ìrírí líle, nípa kíkẹ́kọ̀ọ́ ẹ̀kọ́ láti ọ̀dọ̀ Olùkọ́ ńlá, kí ó lè fi sùúrù hàn lábẹ́ ìdánwò, kí ó sì lo ìgbàgbọ́ tí yóò fi lè mú àwọn òkè àìṣeéṣe kúrò. Kò ṣeé ṣe láti fi òórùn dídùn ìfẹ́ fún ẹlòmíràn,—láti fi ìwà pẹ̀lẹ́, ọgbọ́n ìhùwàsí, àti ìfaradà fún ẹlòmíràn. Kò ṣeé ṣe fún ọkàn ènìyàn kan láti tú ìfẹ́ Ọlọ́run àti ti ẹ̀dá ènìyàn sínú ọkàn ẹlòmíràn.”

> “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.

> “Ṣùgbọ́n ọjọ́ náà ń bọ̀, ó sì ti sún mọ́ wa gan-an, nígbà tí a ó fi ìdánwò àkànṣe ṣí gbogbo apá ìwà hàn. Àwọn tí yóò dúró ṣinṣin sí ìlànà, tí yóò sì lo ìgbàgbọ́ títí dé òpin, ni àwọn tí wọ́n ti fi ara wọn hàn pé wọ́n jẹ́ olóòtítọ́ lábẹ́ ìdánwò àti ìpọnjú ní àwọn wákàtí tí ó ṣáájú ti àkókò àyẹ̀wò wọn, tí wọ́n sì ti dá ìwà wọn sílẹ̀ gẹ́gẹ́ bí àwòrán Kristi. Àwọn ni yóò jẹ́ tí wọ́n ti mú ìfaramọ́ tímọ́tímọ́ pọ̀ mọ́ Kristi dàgbà, tí, nípasẹ̀ ọgbọ́n àti oore-ọ̀fẹ́ rẹ̀, wọ́n di alábápín nínú ẹ̀dá àtọ̀runwá. Ṣùgbọ́n kò sí ènìyàn kankan tí ó lè fi ìyàsímímọ́ ọkàn àti àwọn ànímọ́ ọlọ́lá ti ọkàn-inú fún ẹlòmíràn, kí ó sì pèsè agbára ìwà rere láti fi kún àìpé rẹ̀. Olúkúlùkù wa lè ṣe púpọ̀ fún ara wa nípa fífi àpẹẹrẹ tí ó dàbí ti Kristi hàn fún ènìyàn, báyìí nípa ríràn wọ́n lọ́wọ́ láti tọ̀ Kristi lọ fún òdodo tí láìsí rẹ̀ wọn kò lè dúró nínú ìdájọ́. Ó yẹ kí ènìyàn fi àdúrà ro ọ̀ràn pàtàkì ti kíkó ìwà, kí wọ́n sì dá ìwà wọn sílẹ̀ gẹ́gẹ́ bí àwòrán àtọ̀runwá.” The Youth’s Instructor, January 16, 1896.

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