Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.
UDade White wachaza ukuba xa izakhiwo ezikhulu zesiXeko saseNew York ziwiswa phantsi, iSityhilelo isahluko seshumi elinesibhozo, iindinyana zokuqala ukuya kweyesithathu, ziya kuzaliseka.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Kwathi emva kwezi zinto ndabona enye ingelosi isihla ivela ezulwini, inegunya elikhulu; yaza ihlabathi lakhanyiswa bubuqaqawuli bayo. Yakhala ngamandla ngelizwi elinamandla, isithi, Iwile, iwile iBhabheli enkulu, yaba yindawo yokuhlala yeedemon, nendawo yokugcinela yonke imimoya engcolileyo, nesibaya sazo zonke iintaka ezingcolileyo nezithiyekileyo. Kuba zonke iintlanga zisele iwayini yomsindo wohenyuzo lwayo, nookumkani behlabathi benze uhenyuzo nayo, nabarhwebi behlabathi bazityebisa ngobuninzi bezinto zalo ezimnandi. IsiTyhilelo 18:1–3.
By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.
Ngomhla we-11 kuSeptemba, 2001, “ookumkani” bomhlaba babesele benze uhenyuzo nebandla laseRoma. Emva kweMfazwe Yehlabathi Yesibini, uMongameli uHarry S. Truman, okokuqala ngqa, ngowe-1951, wamisela unozakuzaku eVatican. Ilinge lakhe lokuseka ubudlelwane bezopolitiko nopopu lahlatywa ngoyaba ngokupheleleyo yiNgqungquthela yaseUnited States, kodwa akuzange kube njalo xa, emva kwamashumi eminyaka, uMongameli uRonald Reagan, ngowe-1984, wamisela unozakuzaku eVatican. Ngo-2001, zonke iintlanga zazenze uhenyuzo neVatican ngokuseka ubudlelwane bozakuzaku nehenyukazi laseTire.
By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.
Ngomhla kaSeptemba 11, 2001, zonke “iintlanga” zazisele iwayini yengqumbo yobuhenyu bakhe. Iwayini yaseBhabheli imela zonke iintlobo ngeentlobo zobuxoki ezivezwa bubupopu, kodwa olo hlobo lunye olukhethekileyo lwewayini oluchongiweyo kwezi ndinyana yiwayini yengqumbo yobuhenyu bakhe. Ingqumbo yobupopu yintshutshiso yabo bangavumelani nabo. Buphumeza intshutshiso yabo ngokusebenzisa amandla orhulumente ukuba awenzele umsebenzi wabo omdaka. Iwayini yengqumbo yabo yibhotile yabo ekhethekileyo yempazamo emela isenzo sokusebenzisa urhulumente ngokuchasene nabo ababathabatha njengabawexuki.
In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.
Ngexesha elisusela ku-11 Agasti, 1840 kude kube ngu-22 Oktobha, 1844, iMillerite Adventism, eyayibizwe ukuba iphume kumaXesha oBumnyama, yaye yahlulwa kwiicawa zamaProtestanti ezathi ngelo xesha zaba ziintombi zaseRoma, yaza ke yaba lolona phondo lokwenyaniso lwamaProtestanti kwelo rhamncwa lomhlaba lalisandul’ ukufika. UPetros uchaza iimpawu zabo bantu bakaThixo abasandul’ ukunyulwa njengesizwe.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Ke nina nisizukulwana esinyuliweyo, ububingeleli bobukumkani, uhlanga olungcwele, abantu abayinqobo kaThixo; ukuze nivakalise iindumiso zalowo unibizeyo, wanikhupha ebumnyameni wanisa ekukhanyeni kwakhe okumangalisayo; nina enaningengobantu ngaphambili, ke ngoku ningabantu bakaThixo; enaningafumananga nceba ngaphambili, ke ngoku nifumene inceba. 1 Petros 2:9, 10.
By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.
Ngomhla we-11 kuSeptemba, 2001, ibandla lama-Adventist loSuku lweSixhenxe lalisesele, yaye amaxesha amaninzi lalisele lisebenzise ulwakhiwo lwezopolitiko lorhulumente wase-United States ukuhlasela abo lalibathatha njengabawexuki. Kudala ngaphambi ko-2001, ama-Adventist ayesele esele iwayini ekhethekileyo yaseBhabhiloni emele ukusetyenziswa kwamandla karhulumente ukuhlasela abo lalibathatha njengabawexuki.
Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.
UEfrayim ngumqondiso wemvukelo kaYerobhowam nobukumkani basemantla bakwaSirayeli, yaye uIsaya uqala isahluko samashumi amabini anesibhozo ngokubhekisa ecaweni yamaSabatha osuku lwesixhenxe njengamanxila akwaEfrayim.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.
Yeha isithsaba sokuzingca, kumaxhila akwaEfrayim, obo buhle bawo buzukileyo buyintyatyambo ebunayo, obuphezu kwentloko yeentili ezityebileyo zabo boyiswe yiwayini! Yabonani, iNkosi inomnye onamandla, owomeleleyo, oya kuthi, njengesaqhwithi sesichotho, nanjengesivunguvungu esitshabalalisayo, nanjengomkhukula wamanzi anamandla aphuphuma ngokugqithisileyo, ayiphosele phantsi emhlabeni ngesandla. Isithsaba sokuzingca, amaxhila akwaEfrayim, siya kunyathelwa ngeenyawo; nobo buhle buzukileyo, obuphezu kwentloko yentili etyebileyo, buya kuba yintyatyambo ebunayo, bube njengesiqhamo sokuqala ngaphambi kwehlobo; esithi lowo usibonayo, akusibona nje, abe esadla sona sisengasesandleni sakhe. Ngaloo mini uYehova wemikhosi uya kuba sisithsaba sozuko, nesigqubuthelo sobuhle, kwintsalela yabantu bakhe, abe ngumoya womgwebo kulowo uhleliyo emgwebeni, abe ngamandla kwabo babuyisela imfazwe esangweni. Kodwa nabo bahambile ngewayini, nangotywala olunamandla baphambukile endleleni; umbingeleli nomprofeti baphambukile ngotywala olunamandla, baginyiwe yiwayini, baphambukile ngenxa yotywala olunamandla; bayaphazama embonweni, bayakhubeka emgwebeni. Kuba zonke iitafile zizele kukugabha nokungcola, kangangokuba akukho ndawo icocekileyo. Isaya 28:1–8.
The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.
Ishwangusha lesithathu lafika ngoSeptemba 11, 2001, yaye lafika phezu “kwesithsaba,” esimela ubunkokeli “bamanxila bakaEfrayim.” Alizange lihlasele ikomkhulu lebandla eMaryland ngenqwelo-moya ezaliswe ngamafutha, kodwa laphawula ukungakwazi kwabo ukuqonda ukuba ukufika kobuSilamsi besiShwangusha sesithathu yayikukuqala kwesigidimi semvula yamva nje sengelosi yesithathu. Ukuqala kweso kanye isigidimi nomsebenzi abathi bavuselwe ukuba bawuvakalise. Bachongwa kungekuphela nje njengesithsaba, esimela ubunkokeli, kodwa kwanjengo “sithsaba sekratshi,” ngaloo ndlela kuchongwa olunye lweendidi ezimbini zabanquli olwalukhona nolukhoyo oluthi luveliswe kwimpikiswano kaHabakuki isahluko sesibini. NgoSeptemba 11, 2001, abalindi bakaHabakuki bathabatha izikhundla zabo edabini esangweni.
The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.
Amasango aseYerusalem yindawo apho unxibelelwano lwabantu baseYerusalem lwalusenziwa khona. Idabi emasangweni limela “ingxoxo” yesahluko esingaphambili sikaIsaya eyaqala ngomhla womoya wasempumalanga (umhla wobuSilamsi). Iindidi ezimbini zabanquli bakaHabhakuki kweso sicatshulwa zimelwe zizithsaba ezibini. Amanxila akwaEfrayim, awayesele ngelo xesha esebenzise amandla ombuso ukuze aphumelele iingxoxo zawo nxamnye nabo ayebabize ngokuba ngabawexuki, athelekiswa nesithsaba seNkosi yemikhosi. Xa uKristu emelwe njengeNkosi yemikhosi, oko kuluphawu lomsebenzi waKhe njengenkokeli yomkhosi waKhe. Idabi esangweni yimfazwe emelweyo yingxoxo engobuthixo benyaniso nobobuxoki.
It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.
Akuphela nje ukuba iinkokeli zeNkomfa Jikelele ezimelweyo njengezinxila zakwaEfrayim, kodwa nababingeleli (inkonzo yobupastile), kwakunye nabaprofeti (izazi zezakwalizwi nabafundisi), baphambukile ngenxa yesiselo esinxilisayo. Njengoko uIsaya esitsho kwiivesi zokuqala zesiprofeto sakhe, yibandla liphela.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.
Umbono kaIsaya unyana ka-Amozi, awawubonayo ngako uYuda neYerusalem ngemihla ka-Uziya, kaYotam, ka-Ahazi, nekaHezekiya, ookumkani bakwaYuda. Yivani, mazulu; beka iindlebe, mhlaba; kuba uYehova uthethile, Wathi, Ndondle ndabakhulisa abantwana, kodwa bona bandivukele. Inkomo iyamazi umnini wayo, ne-esile liyawazi umkhombe wenkosi yalo; ke uSirayeli akazi, abantu bam abacingi. Yeha, sizwe sonayo, bantu basindwa bubugwenxa, nzala yabenzi bobubi, bantwana abonakalisayo; bamshiyile uYehova, bamcaphukisile oyiNgcwele kaSirayeli, babuyela umva. Nisaya kubethwa nangenxa yani na? niya kongeza nje ukuvukela; intloko yonke iyagula, nentliziyo yonke ityhafile. Isaya 1:1–5.
The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.
Uhlanga olunesono luyagula, yaye ludlule kwixesha apho naluphi na unyango lunokunikezelwa olunokuguqula intliziyo nengqondo yalo. UIsaya uchaza ukuba amanxila aphambukile endleleni, yaye loo ndlela ichazwa nguYeremiya njenge “ndlela zakudala.” Ngomhla we-11 kuSeptemba, 2001, imvula yasemva yaqalisa ukuna, yaye uYeremiya uchaza ukuba kuxa sihamba kwiindlela zakudala, okuyiyo loo “ndlela” amanxila aphambukile kuyo, apho sifumana ukuphumla kwemvula yasemva.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Utsho uYehova ukuthi, Yimani ezindleleni, nikhangele, nibuze ngeendlela zamandulo, nithi, Iphi na indlela elungileyo? nihambe kuyo; niya kufumana ukuphumla kwemiphefumlo yenu. Kodwa bathi bona, Asiyi kuhamba kuyo. Kananjalo ndabeka abalindi phezu kwenu, ndisithi, Phulaphulani isandi sexilongo. Kodwa bathi bona, Asiyi kuphulaphula. Ngako oko yivani, zintlanga, nazi, bandla, into ephakathi kwabo. Yiva, hlabathi: yabona, ndiya kuzisa ububi phezu kwaba bantu, isisiqhamo seengcinga zabo, ngenxa enokuba bengawaphulaphulanga amazwi am, nomyalelo wam bawulahla. Yeremiya 6:16–19.
The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.
Amanxila akwaEfrayim aphambukile ngomhla we-11 kuSeptemba, 2001, yaye aguqukele “umva,” ngo-1863, xa aqalisa inkqubo yokwala “iindlela zakudala.” Kusezo “ndlela zakudala” apho kufunyanwa khona ukuphumla nokuhlaziywa kwemvula yasemva kwexesha, yaye loo mvula yaqalisa kanye ngelo xesha apho kwabhengezwa phezu kwabo “Ishwangusha.” “Ishwangusha” sesithathu samaSilamsi sasingaqondakali kwisithsaba sekratshi sikaEfrayim, kuba babeye ngokuthe ngcembe bazala iinyaniso ezisisiseko ezichaza indima yamaSilamsi esiprofetweni. UYeremiya uchaza ukuba ngelo xesha iNkosi yamisa abalindi, abangabalindi bakaHabhakuki, yaye babhengeza kumanxila akwaEfrayim edabini emasangweni ukuba kwakufuneka bephulaphule isandi sexilongo. “Ishwangusha” sesithathu esafika ngomhla we-11 kuSeptemba, 2001, laliLiXilongo lesixhenxe.
Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.
UIsaya uchaza ukuba “baphumile endleleni ngenxa yesiselo esinxilisayo; bayaphambuka embonweni, bayakhubeka ekugwebeni. Kuba zonke iitafile zizele ngumhlanzo nokungcola, kangangokuba akukho ndawo icocekileyo.” Itafile yomgunyathi, eyangeniswa ngowe-1863, eyasusa “amaxesha asixhenxe,” yaza yafuna iphepha elichazayo ukuba lihambe nayo, imele umgunyathi weetafile ezimbini ezingcwele zikaHabakuki; kodwa “iitafile” zomgunyathi ezisetyenziswe ngamanxila zizele ngumhlanzo, yaye ziyaphambuka embonweni. Abalindi bakaHabakuki noYeremiya baxelelwa ukuba, kwimpikiswano yendlela yokusebenza, babhale “umbono” phezu “kweetafile”; kodwa iitafile zomgunyathi zamanxila zibonisa umbono ophosakeleyo.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Apho kungekho mbono, abantu bayatshabalala; kodwa lowo uwugcinayo umthetho, unoyolo yena. IMizekeliso 29:18.
The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”
Amanxila akwaEfrayim alahlile umthetho kaThixo, kodwa umxholo wale “mbambano,” wedabi lesango, ngowomthetho kaThixo wobuprofeti, njengoko umelwe yindlela yokusebenza eyamiselwa kwintshukumo yeengelosi zokuqala neyesithathu. Xa uIsaya sele ebeke imeko kwiivesi ezisibhozo zokuqala zesahluko samashumi amabini anesibhozo, emva koko uchaza indlela yokusebenza eyiyimvula yasemva, aze achaze ngokukodwa amanxila njengaba “bagxekayo, abalawulayo” “eYerusalem.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Ngubani na aya kumfundisa ulwazi? Yaye ngubani na aya kumenza aqonde imfundiso? Ngaba ngabo balunyuliweyo ebisini, abarholiweyo emabeleni? Kuba umyalelo umele ube phezu komyalelo, umyalelo phezu komyalelo; umgca phezu komgca, umgca phezu komgca; apha kancinane, nalapho kancinane; kuba uya kuthetha kwaba bantu ngemilebe ethintithayo nangolunye ulwimi. Wathi kubo, Le yiyo indawo yokuphumla eninokuthi ngayo nibaphumlise abadiniweyo; kwaye oku kukuhlaziya: kanti bona abavumanga ukuva. Kodwa ilizwi likaYehova laba kubo ngumyalelo phezu komyalelo, umyalelo phezu komyalelo; umgca phezu komgca, umgca phezu komgca; apha kancinane, nalapho kancinane; ukuze bahambe, bawe ngomhlana, baqhekeke, babanjiswe ngomgibe, bathinjwe. Ngako oko yivani ilizwi likaYehova, nina madoda adelelayo, abalawula aba bantu baseYerusalem. Ngenxa enokuba nithe, Senze umnqophiso nokufa, kwaye neShiyol sinesivumelwano nayo; xa isibetho esiphuphumayo sidlula, asiyi kusifikela thina; kuba senze ubuxoki baba yintsabelo yethu, sazifihla phantsi kobuxoki: Ngako oko itsho iNkosi uYehova ukuthi, Yabonani, ndibeka eZiyon ilitye lokuseka, ilitye elivavanyiweyo, ilitye lembombo elixabisekileyo, isiseko esiqinileyo; lowo ukholwayo akayi kukhawuleza. Kananjalo ndobeka isigwebo sibe ngumgca, nobulungisa bube yintambo yokulinganisa; kwaye isichotho siya kuyitshayela kude intsabelo yobuxoki, namanzi agubungele indawo yokusithela. Kwaye umnqophiso wenu nokufa uya kuchithwa, nesivumelwano senu neShiyol asiyi kuma; xa isibetho esiphuphumayo sidlula, niya kunyathelwa phantsi siso. Isaya 28:9–18.
The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.
“Impikiswano” apha ichazwa ngala mazwi, “uya kufundisa bani ukwazi? uya kumenza bani ukuqonda imfundiso?” Elithi “bani” libhekisa kubafundi abanokubakho, kodwa umxholo umalunga nokuqonda imfundiso, oko kukuthi, ukwazi. Xa incwadi kaDaniyeli ivulwa itywina, kubakho ukwanda kolwazi, okumela ukwanda kokuqondwa kweenyaniso zeLizwi likaThixo. Igama elithi “imfundiso” lithetha uludwe lweenkolelo, imigaqo, iimfundiso, okanye imithetho eyakha inkqubo ethile yokucinga okanye umzimba wolwazi. Ukuqonda “iimfundiso” zeBhayibhile kufuna indlela yokusebenza esekelwe eBhayibhileni ukuze kwakhiwe loo mzimba wolwazi.
The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”
Indlela yokusebenza ichazwa ngala mazwi athi, “umyalelo makube phezu komyalelo, umyalelo phezu komyalelo; umgca phezu komgca, umgca phezu komgca; apha intwana, naphaya intwana.” Indlela yokusebenza eyachonga umhla we-11 kuSeptemba 2001 njengokufika ko-“Yeha” lwesithathu isekelwe ekudibaniseni umgca wesiprofeto wo-“Yeha” lokuqala kunye nomgca wesiprofeto wo-“Yeha” lwesibini, nto leyo enika amangqina amabini omgca wo-“Yeha” lwesithathu. Loo ndlela yokusebenza luvavanyo “lwempikiswano” oluvelisa iindidi ezimbini zabakhonzi, kuba “ilizwi likaYehova lalingako kubo umyalelo phezu komyalelo, umyalelo phezu komyalelo; umgca phezu komgca, umgca phezu komgca; apha intwana, naphaya intwana; ukuze bahambe, bawe ngomva, baphulwe, babanjiswe ngomgibe, bathinjwe.”
The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.
Izikhubekiso ezihlanu zala madoda ahlekayo alawula iYerusalem zimele iintombi ezintlanu ezizizidenge. Indlela yokusebenza icacile ukuba iluvavanyo, kuba amanxila akwaEfrayim azala iindlela zamandulo zikaYeremiya, ala ukuwuphulaphula umqondiso wesigodlo womlindi, avelisa iitafile zomgunyathi, aza enza umnqophiso nokufa; kwangelo xesha kanye abo babenxibe isithsaba seNkosi yemikhosi emfazweni wesango babesenza umnqophiso wobomi.
On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.
Ngomhla we-11 kuSeptemba, 2001, imvula yamva, eyona yile ukuphumla nokuhlaziyeka, yaqalisa ukuwa, kwaza kwaqalisa ukutywinwa kwekhulu namashumi amane anesine amawaka. Yaqalisa impikiswano ngendlela yokusebenza yeenxila zakwaEfrayim, nangendlela yokusebenza emelwe sisithunywa esinguEliya. “Abaninzi” baya kuwa kunye neenxila, kodwa abambalwa abaya kunyulwa ngabo abalindela eNkosini.
For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.
Kuba uYehova wathetha nam ngesandla esinamandla, wandiyala ukuba ndingahambi ngendlela yaba bantu, esithi, Ningathi, Liyelenqe, kubo bonke abo aba bantu baya kuthi kubo, Liyelenqe; ningoyiki ukoyika kwabo, ningabi nabugwala. Menzeni iNkosi yemikhosi ibe ngcwele ngokwayo; mayibe yeyona niyoyikayo, ibe yeyona niyoyikela ngentlonelo. Yaye iya kuba yindawo engcwele; kodwa ibe lilitye lesikhubekiso nelitye lokukhubekisa kuzo zombini izindlu zakwaSirayeli, ibe ngumgibe nesirhintyelo kubemi baseYerusalem. Yaye abaninzi phakathi kwabo baya kukhubeka, bawe, baphuke, babanjiswe, bathinjwe. Bopha ubungqina, utywine umthetho phakathi kwabafundi bam. Yaye ndiya kumlinda uYehova, ofihla ubuso bakhe endlwini kaYakobi, ndiya kukhangela kuye. Isaya 8:8–17.
Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.
Ngokuqinisekileyo uIsaya uyavumelana namazwi akhe, ngoko ke abaninzi abawayo kwisahluko samashumi amabini anesibhozo, ngabo kanye abawayo kwisahluko sesibhozo. Kwisahluko sesibhozo sifumanisa ukuba ukuwa kwabo kwenzeka ngexesha lokutywinwa, elaqala ngomhla we-11 kaSeptemba, 2001. Isilumkiso sesahluko sesibhozo sesokuba bangahambi “endleleni” yaba bantu, kuba bangabo abo balayo ukuhamba ngendlela kaYeremiya yeendlela zakudala, apho umyalezo wemvula yamva ukhoyo khona. Abo bawayo kwisahluko sesibhozo, ngabo abo bathembela kumfelandawonye omela iwayini ekhethekileyo yaseBhabheli, emele umanyano lwecawa norhulumente ngenjongo yokuchasa abo bathathwa njengabaqhekeki. Oko kubangela ukuba bakhubeke kwisahluko sesibhozo, lilitye lesikhubekiso, elimela ukwaliwa kokuqala kanye kwenyaniso esisiseko ngowe-1863, “amaxesha asixhenxe” eLevitikus amashumi amabini anesithandathu, awaliwa “ngabakhi” ngowe-1863. Kolo lwaliwo babuyela kwindlela yobuwexuki bamaProtestanti ukuze bawale umyalezo owawunikelwe ziingelosi kuWilliam Miller.
In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.
Kwisiqendu samashumi amabini anesibhozo, ukulahlwa kwelitye kuvelisa umgwebo wesibetho esiphuphuma njengomkhukula, olungumfuziselo weBhayibhile womqondiso werhamncwa oqala kumthetho weCawa eUnited States, uze emva koko uzalise umhlaba wonke. Kumthetho weCawa umnqophiso ibandla lama-Adventist eliwenzileyo no“kufa” kunye “nesihogo” uya kutshayelwa kude. Ekutshayelweni kude komnqophiso wokufa wamanxila akwaEfrayim, “ikhusi labo lobuxoki” liya kususwa. “Ikhusi lobuxoki” limelwa ngumpostile uPawulos njengobuxoki obuzisa inkohliso enamandla, yaye le nkohliso inamandla ithululelwa phezu kwamadoda agxekayo alawula iYerusalem isisiphumo sentiyo yawo ngenyaniso.
Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.
Lowo ukuza kwakhe kungokokusebenza kukaSathana, enawo onke amandla nemiqondiso nezimanga zobuxoki, kwanazo zonke iinkohliso zokungalungisi kwabo batshabalalayo; ngokuba abalamkelanga uthando lwenyaniso, ukuze basindiswe. Ngenxa yoko uThixo uya kubathumela inkohliso enamandla, ukuze bakholwe ubuxoki; ukuze bagwetywe bonke abangakholwanga yinyaniso, kodwa bakholiswa kokungalungisi. Ke thina simelwe kukuhlala sibulela kuThixo ngenxa yenu, bazalwana abathandiweyo yiNkosi, ngokuba uThixo waninyulela kwasekuqalekeni ukuba nisindiswe ngokungcwaliswa nguMoya nangokukholwa yinyaniso; awanibizela kuko ngazo iindaba zethu ezilungileyo, ukuze nizuze uzuko lweNkosi yethu uYesu Kristu. Ngoko ke, bazalwana, yimani niqinile, nizibambe izithethe enazifundiswayo, nokuba kungelizwi, nokuba kungencwadi yethu. 2 Tesalonika 2:9–15.
The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.
“indawo yokusabela yobuxoki,” eyavelisa “inkohliso enamandla,” ekugqibeleni izisa isohlwayo somthetho weCawa oza kufika kungekudala. Umpostile uPawulos uchaza udidi olungayithandiyo inyaniso, kwanodidi olungcwaliswe yinyaniso, ngaloo ndlela ebhekisa kwezo ndidi zimbini ezikwingxoxo kaHabakuki isahluko sesibini. Kwisahluko samashumi amabini anesithoba, uIsaya uqala ngokuphinda kabini igama elithi Ariyeli, elilolunye igama leYerusalem.
Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.
Yeha uAriyeli, uAriyeli, umzi awayehlala kuwo uDavide! Yongezani unyaka emnyakeni; mabaxhele amadini. Isaya 29:1.
The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.
Ukuphindaphindwa ngokomfuziselo kuka-“Ariyeli” (isixeko saseYerusalem), kuphinda kugwetywe kwakhona nge-“yeha.” Ukubulawa kwemibingelelo “unyaka nonyaka” kumele uvukelo oluqhubekayo olwaqalayo ngowe-1863. Iindinyana ezilandelayo zichaza umgwebo oya kwenzeka phezu kweBandla lamaSabatha eSuku lweSixhenxe ngexesha lentlekele yomthetho weCawa. Kwindinyana yesithoba kuchongwa “ummangaliso,” ogxininisa impikiswano yendlela yokusebenza, ngelixa ukwabonisa imeko yovukelo ye-Adventism njengento yomlayezo weSikhalo sasezinzulwini zobusuku, ekwanxulunyaniswa nengelosi yesibini njengoko kubonakaliswa kukuphindaphindwa kuka-“Ariyeli” kwindinyana yokuqala.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.
Yimani, nimangaliswe; khalani, nikhale; banxilile, kodwa kungewayini; bayagxadazela, kodwa kungekho sisiselo sinamandla. Kuba uYehova uniphalazele umoya wobuthongo obunzulu, wawavala amehlo enu; abagqirha, nabalawuli benu, ababoni, ubagqumile. Umbono wazo zonke izinto uye waba kuni njengamazwi encwadi etywiniweyo, abayinikela kofundileyo, besithi, Khawuyifunde le, ndiyakubongoza; athi yena, Andinakuyifunda; kuba itywiniwe: ize incwadi inikwe ongafundanga, kusithiwa, Khawuyifunde le, ndiyakubongoza; athi yena, Andifundanga. Ngenxa yoko iNkosi yathi, Kuba aba bantu besondela kum ngomlomo wabo, bendidumisa ngemilebe yabo, kodwa bezibeke kude iintliziyo zabo kum, nokundoyika kwabo kufundiswa ngumyalelo wabantu: ngenxa yoko, yabona, ndiya kuqhubeka ndenze umsebenzi omangalisayo phakathi kwaba bantu, umsebenzi omangalisayo, nesimanga; kuba ubulumko bezilumko zabo buya kutshabalala, nokuqonda kwabaqiqayo kubo kuya kufihlwa. Isaya 29:9–14.
In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.
Kwi “ngxoxo” ebhalwe kwisahluko samashumi amabini anesixhenxe, emele impikiswano yendlela yokusebenza eyinyaniso ngokuchasene nendlela yokusebenza yobuxoki, ukunxila kwamadoda adelelayo alawula iYerusalem kuchazwa njengobumfama obuthintela ubunkokeli bobu-Adventist ekuqondeni incwadi etywiniweyo. Iincwadi zikaDaniyeli neSityhilelo ziyincwadi enye, yaye inxalenye yaloo ncwadi etyhilwayo kamsinya nje phambi kokuba ukuvalwa kwexesha lovavanyo kufike, yiSityhilelo sikaYesu Kristu. Iquka iqhina eliyimfihlakalo “lesibhozo esiphuma kwesisixhenxe”. Imelwe “yimfihlelo” awanikwa uDaniyeli ukuba ayiqonde kwisahluko sesibini. Yiyo “imbali efihlakeleyo” yeeNdudumo eziSixhenxe. Nguwo umyalezo wobuSilamsi “woYeha” lwesithathu, nomyalezo “wesikhalo saphakathi kobusuku”.
The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.
Incwadi eyodwa kaDaniyeli neSityhilelo inikwa abo bamelwe yiSanhedrin ngexesha likaKristu, abafuzisela inkqubo yobunkokeli evuma ukuba ixhasa kwaye ikhusela inyaniso kaThixo, kodwa ekugqibeleni ithabatha inxaxheba ekubethelelweni emnqamlezweni kweNyaniso. Inkqubo emelwe yiSanhedrin ngohlobo, ngamadoda adelelayo alawula iYerusalem. Anikwa incwadi etywiniweyo, yaye impendulo yawo ehloniphekileyo, efundileyo neyesifundiswa malunga nokuba incwadi ithetha ukuthini, yeyokuba awanakuyifunda, kuba itywiniwe. Emva koko umhlambi oqeqeshelwe ukulandela kuphela abo bamiselwe ngokukhethekileyo njengabakhokeli, unikwa loo ncwadi inye, yaye impendulo yawo yeyokuba uya kuyiva kuphela, ukuba amadoda adelelayo alawula iYerusalem, iSanhedrin yemihla yokugqibela, awuxelela ukuba ithetha ukuthini.
The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.
Indlela yokusebenza eyanikwa uWilliam Miller, yaza kamva yanikwa iFuture for America, iyimphawu yendlela kwimbali yesiprofeto. Yimphawu yendlela echaza umbuzo wovavanyo wobomi nokufa. Ngaphandle kwendlela yokusebenza echanileyo, umyalezo wemvula yasemva “unjengamazwi encwadi etywiniweyo.” Ngaphandle komyalezo wemvula yasemva, amava aveliswa nguloo myalezo akunakwenzeka ukuba afunyanwe. Loo ndlela yokusebenza yinkqubo yokuzisa umgca wesiprofeto phezu komgca wesiprofeto, apha eBhayibhileni, nalapho eBhayibhileni. Impikiswano ngale ndlela yokusebenza yaqala xa umyalezo wokuqala wanikwa amandla, kwimbali yokuqala nakwimbali yokugqibela yemihla yokugqibela.
In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.
Kwimbali yokuqala yentshukumo yamaMillerite, impikiswano yaqala ngoAgasti 11, 1840, yaza yaphindwa ekupheleni kwaloo mbali ngexesha apho intshukumo yamaMillerite yaseFiladelfiya yaguqukela kwintshukumo yamaMillerite yaseLawodike. Impikiswano yaqala kwakhona kwimbali yentshukumo yaseLawodike yengelosi yesithathu ngoSeptemba 11, 2001, yaye iphinda yenzeke ekupheleni kwaloo ntshukumo xa intshukumo yaseLawodike yengelosi yesithathu iguqukela kwintshukumo yaseFiladelfiya yabaliwaka alikhulu anamashumi amane anesine. Kuvavanyo lokuqala lwamaMillerite, nakuvavanyo lokugqibela lwamaMillerite, uvavanyo lwabonakaliswa yindlela yokusebenza yomthunywa kaEliya. UYesu, njengoAlfa noOmega, usoloko ebonakalisa isiphelo ngesiqalo.
The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.
Indlela yokubeka umgca phezu komgca yeyona siya kuyisebenzisa ngoku njengoko sithabatha ingqalelo yethu kwizahluko zesine nesesihlanu zikaDaniyeli kwinqaku elilandelayo.
“No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.
“Akukho namnye onomyalezo oyinyaniso omisela ixesha lokuba uKristu uya kuza nini okanye angayi kuza nini. Qinisekani ukuba uThixo akamniki namnye igunya lokuthi uKristu uyakulibazisa ukuza kwakhe iminyaka emihlanu, elishumi, okanye engamashumi amabini. ‘Nani ke yibani nilungele; ngokuba uNyana woMntu uza ngexesha eningalicingiyo’ (Mateyu 24:44). Lo ngumyalezo wethu, kanye lo myalezo izithunywa zezulu ezithathu eziphaphayo embindini wezulu eziwuvakalisayo. Umsebenzi omele ukwenziwa ngoku ngulowo wokuvakalisa lo myalezo wokugqibela wenceba kwihlabathi eliwileyo. Ubomi obutsha buza buvela ezulwini, bube buthabatha ulawulo kubo bonke abantu bakaThixo. Kodwa ukwahlukana kuya kuza ebandleni. Kuya kuvela amaqela amabini. Ingqolowa nokhula zikhula kunye kude kufike isivuno.
“The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….
“Umsebenzi uya kuqhubeka usiba nzulu ngakumbi, ube ngowokunyaniseka okungakumbi de kube sekupheleni kwexesha. Kwaye bonke abasebenza kunye noThixo baya kulilwela ngokunyanisekileyo kakhulu ukholo olwanikelwa kwabaNgcwele kube kanye. Abayi kuphambukiswa kulo myalezo wangoku, osele ukhanyisa umhlaba ngozuko lwawo. Akukho nto ifanele ukulwelwa ngaphandle kozuko lukaThixo. Iliwa ekuphela kwalo eliya kuma liLitye laMaphakade. Inyaniso njengoko injalo kuYesu yindawo yokusabela kule mihla yempazamo….”
“Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.
“Isiprofeto ibizaliseka, umgca phezu komgca. Okukhona simi ngokuqinileyo phantsi kwebhanile yesigidimi sengelosi yesithathu, kokukhona siya kuyiqonda ngokucacileyo isiprofeto sikaDaniyeli; kuba iSityhilelo sisisongezo sikaDaniyeli. Okukhona silwamkela ngokupheleleyo ukhanyiselo olunikwa nguMoya oyiNgcwele ngabakhonzi bakaThixo abangcwalisiweyo, kokukhona ziya kubonakala zinzulu, ziqinisekile, zimi nkqi kanye njengetrone engunaphakade, iinyaniso zesiprofeto samandulo; siya kuqiniseka ukuba amadoda kaThixo athetha njengoko ayeqhutywa nguMoya oyiNgcwele. Abantu ngokwabo bamele babe phantsi kwempembelelo yoMoya oyiNgcwele ukuze baqonde amazwi kaMoya awathethayo ngabaprofeti. Ezi zigidimi azanikelwanga abo babethetha iziprofeto, koko zanikwa thina siphila phakathi kwezigigaba zokuzaliseka kwazo.”
“I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.
“Bendingayi kuva ukuba ndingaziveza ezi zinto, ukuba iNkosi ibingandiniki lo msebenzi ukuba ndiwenze. Bakho abanye ngaphandle kwakho, yaye abangengobabini okanye ababini kuphela, abathi njengani bacinge ukuba banokukhanya okutsha, yaye bakulungele ngokupheleleyo ukukuzisa ebantwini. Kodwa bekuya kukholeka kuThixo ukuba bamkele ukukhanya osekunikiweyo baze bahambe kuko, baze baseke ukholo lwabo phezu kweZibhalo, ezixhasa iindawo zokuma ebezigcinwe ngabantu bakaThixo iminyaka emininzi. Ivangeli engunaphakade imele ukuvakaliswa ngabameli abangabantu. Simele ukuvakalisa izigidimi zeengelosi ezimelwe njengabhabha esazulwini sezulu, zinesilumkiso sokugqibela kwihlabathi eliwileyo. Ukuba asibizelwanga ukuba siprofete, sibizelwe ukuba sikholwe ziziprofeto, size sisebenzisane noThixo ekunikeni ukukhanya kwezinye iingqondo. Yile nto sizama ukuyenza.” Selected Messages, incwadi 2, 113, 114.