In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.
Ngowe-1856 ukukhanya “kwamaxesha asixhenxe” kwatyhilwa, yaye ngowe-1863 oko kukhanya kwaliwa. Umprofeti ovela kwaYuda weza nolo kukhanya kukumkani ongendawo uYarobheham, yaye uYarobheham wakwala oko kukhanya. UIsaya weza nolo kukhanya lunye kukumkani ongendawo uAhazi, naye walwala. Ngenxa yokwala ukukhanya okunxulumene nedama laseShiloha, izikumkani zombini ezikaYarobheham (ezasemantla) neka-Ahazi (ezasemzantsi) zathinjwa zasiwa ebukhobokeni ngukumkani ovela emantla ngowama-723 BC, nangowama-677 BC ngokulandelelana.
Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.
UMoses, ekuvukeleni kuka-Aron; uIsaya enoAhazi noYeremiya nabanye ookumkani, babemele abathembekileyo bembali yamaMillerite, ababesoloko bemela abathunywa bokukhanya ekuvukeleni kwemihla yokugqibela. Ingxaki “yokuqala” yemihla yokugqibela ka-1863, nentlekele “yokugqibela” yemihla yokugqibela “yenyikima enkulu” yeSityhilelo isahluko seshumi elinanye (umthetho weCawa osondelayo), zimelwe yiyo yonke le migca yesiprofeto. Umprofeti wakwaYuda umele umprofeti owawela umva ekuthwaleni uxanduva lwakhe, aze ekugqibeleni angcwatywe engcwabeni linye neProtestanti obuwexuki. Ukufa kwakhe nokungcwatywa kwakhe kwaba yimpendulo ekukhetheni kwakhe ukudla nokusela ukutya komprofeti oxokayo waseBheteli.
The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.
Umgwebo wokoyiswa bubupopu (ukumkani waseAsiriya) ngexesha lomthetho weCawa, owafuziselwa kukusasazwa kwezikumkani ezisemantla nezisemazantsi zikaYarobheham noAhazi, uyahambelana nesiphelo somprofeti wakwaYuda, kuba wafa phakathi “kwengonyama” “ne-esile.” “Ingonyama” ngumfuziselo weBhabheli, ethi ngemihla yokugqibela ibe bubupopu.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Kwathi ke, emveni kokuba etyile isonka, nasemveni kokuba esele, wamtshixela idonki, oko kukuthi, umprofeti lowo abemzise umva. Uthe ke akuba emkile, ingonyama yahlangana naye endleleni, yambulala; isidumbu sakhe salahlwa endleleni, idonki yema ngasecaleni kwaso, nengonyama yema ngasecaleni kwesidumbu. Khangela, kwadlula amadoda abona isidumbu silahliwe endleleni, nengonyama imi ngasecaleni kwesidumbu; eza axela emzini apho kwakuhlala khona umprofeti omdala. Uthe ke umprofeti owamzisa umva endleleni akuva oko, wathi, Nguye umntu kaThixo, ongathobelanga ilizwi likaYehova; ngenxa yoko uYehova umnikezele kwingonyama, emqwengileyo yambulala, ngokwelizwi likaYehova awalithetha kuye. Wathetha koonyana bakhe, esithi, Ndithixeleleni idonki. Bayithixela ke. Waya wasifumana isidumbu sakhe silahliwe endleleni, idonki nengonyama zimile ngasecaleni kwesidumbu; ingonyama yayingasidli isidumbu, ingayiqwenganga nedonki. Umprofeti wasithabatha isidumbu somntu kaThixo, wasibeka phezu kwedonki, wasibuyisa; umprofeti omdala wafika emzini ukuze amlilele nokumngcwaba. Wasibeka isidumbu sakhe engcwabeni lakhe; bamlilela, besithi, Yeha, mzalwana wam! Kwathi ke, emveni kokuba emngcwabile, wathetha koonyana bakhe, esithi, Xa ndifile, ndingcwabeni engcwabeni apho angcwatywe khona umntu kaThixo; wabekeni amathambo am ecaleni kwamathambo akhe; kuba ilizwi alidandulukayo ngelizwi likaYehova nxamnye nesibingelelo saseBheteli, nxamnye nazo zonke izindlu zeendawo eziphakamileyo ezisezixekweni zaseSamariya, liya kuzaliseka inyaniso. 1 Kumkani 13:11–32.
The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.
Umprofeti wakwaYuda wafa phakathi kwemiqondiso emibini. Ingonyama ingumqondiso weBhabhiloni, yaye iBhabhiloni yale mihla ngemihla yokugqibela nguKumkani woMntla, ofika esiphelweni sakhe kungekho namnye wokumnceda kuDaniyeli isahluko seshumi elinanye, ivesi yamashumi amane anesihlanu. Uphawu lwegunya lakhe lunqulo lwelanga, olusisinyeliso sesine, nalapho isizukulwana sesine soBu-Adventist baseLawodike siboniswa sikhahlela ngaselangeni kuHezekile isahluko sesibhozo. Ephupheni likaMiller waboniswa ukuba hayi kuphela amatye anqabileyo asasazeka aza agqunywa, kodwa kwanebhokisi ngokwayo, eyayimela iBhayibhile, nayo yaqhawulwa yaziingceba.
In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.
Kwisizukulwana sesithathu se-Adventism umsebenzi wokwazisa ukusetyenziswa kweenguqulelo ezibizwa ngokuba zezala maxesha zeBhayibhile wakhuthazwa ziinkokeli ze-Adventism. Ezo nguqulelo zibizwa ngokuba zezala maxesha zathatyathwa kwiseti eyonakeleyo yemibhalo-ngqangi ekhuthazwa ngabafundisi bezakwalizwi bomntu wesono, noboProtestanti obuwileyo. Ibhokisi kaMiller yayiyiKing James Version eyaguqulelwa kwimibhalo-ngqangi engonakaliswanga.
By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!
Ngesizukulwana sesine soBugqobhoka bama-Adventist baseLawodike, ibandla lalisele lijoyine iBhunga leeCawa leHlabathi, umanyano lwecawa yaseRoma neentombi zayo. Ama-Adventist aphikisa iminyaka emininzi, ukuze kuzuze umhlambi wawo oleleyo, esithi ayengabantu nje “abajongayo” kwiBhunga leeCawa leHlabathi, de kwathi imithetho-siseko yolo manyano lobubi yatyhila ukuba isimo sokuba “ngumjongi,” simele ilungu elipheleleyo elinelungelo lokuvota!
In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”
Kwisizukulwana sabo sesine bamnika kabini “umntu wesono” imbasa yegolide. Ubuncinane enye kwezo mbasa yayiprintwe ukuqonda kwamaKatolika ngokuBuya kweSibini kukaKristu, ibonisa uYesu ebeka unyawo lwaKhe emhlabeni ekubuyeni kwaKhe, yaye yayiquka isangqa selanga samaKatolika emva kukaKristu, kwakunye nesishwankathelo samaKatolika somyalelo wesine, esasithi ngokulula, “khumbula iSabatha.” Kwinkqubo yenkundla (eyisibhengezo esisemthethweni), uMongameli weNkomfa Jikelele wanikela ubungqina apho wachaza khona ukuba ibandla lamaSeventh-day Adventist lalikade likholelwa ukuba upopu wayengumchasi-kristu, kodwa ukuba ibandla lakhe kudala layibekela ecaleni loo nkolelo “kwimfumba yenkunkuma yembali.”
The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.
Isikizi sesine (isizukulwana) kulapho iinkokeli ezingamashumi amabini anesihlanu zecawe yaseYerusalem ziqubuda elangeni. Izikizi eziqhubekayo zaqala ngomfanekiso womona owamiselwa ekungeneni, uphawula isiqalo. Umprofeti waseYuda uphetha engcwatywe kunye nobuProtestanti obuwexukileyo, yaye ingonyama (iBhabheli) iyambulala, kuba wabuyela kwindlela yokusebenza yobProtestanti obuwexukileyo, yaye ngenxa yoko akakwazi ukuqonda ukuba yiRoma emisela umbono; yaye apho kungekho mbono umiselweyo ngophawu lomntu wesono, ekugqibeleni uphela ukwicala lomntu wesono.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Abo badidekayo ekuqondeni kwabo ilizwi, abangayiboniyo intsingiselo yomchasi-kristu, ngokuqinisekileyo baya kuzibeka kwicala lomchasi-kristu.” Kress Collection, 105.
The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.
Umprofeti wakwaYuda wangcwatywa kunye nomprofeti oxokayo waseBheteli, owamchaza njengom“zalwana” wakhe, yaye wafunyanwa efile phakathi kweempawu ezimbini. “Ingonyama” yayimela ukusilela kwakhe ekuqondeni umchasi-Kristu, yaye “iesile” liluphawu lwamaSilamsi. Ubu-Adventism baseLawodike sele bubonakalisile, ngokuthula kwabo ngokuphathelele umhla we-11 kuSeptemba, 2001, ukuba abuwuqondi umba wamaSilamsi boYeha lwesithathu njengokuba unguMyalezo woKhwelo lwasebusuku, umyalezo wemvula yamva. Ukusilela ukuwubona umyalezo wemvula yamva kukufa! Imvula yamva yaqalisa ngomhla we-11 kuSeptemba, 2001, xa ingelosi enamandla yesiTyhilelo seshumi elinesibhozo yehla, xa izakhiwo ezinkulu zesiXeko saseNew York zaphoswa phantsi. “Imvula” ngumyalezo, yaye umyalezo kufuneka uqondwe ukuze wamkelwe.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Asimele silinde imvula yasekupheleni. Iza phezu kwabo bonke abaya kuyiqonda baze bazamkele amazolo neemvula zobabalo eziwela phezu kwethu. Xa siqokelela amaqhekeza okukhanya, xa sizixabisa iinceba eziqinisekileyo zikaThixo, othanda ukuba simthembe Yena, ngoko sonke isithembiso siya kuzaliseka. [uIsaya 61:11 ucatshulwe.] Umhlaba wonke umele ukuzaliswa bubuqaqawuli bukaThixo.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.
“Umhlaba wonke” uyakwazi okwenzeka ngomhla we-11 kuSeptemba, 2001, kodwa ukuze kufunyanwe umyalezo oqala apho uze ekugqibeleni ukhanyisele umhlaba wonke ngobuqaqawuli bukaThixo, loo myalezo kufuneka uqatshelwe. Igama elithi “qonda kwakhona,” lithetha “ukukhumbula kwakhona okanye ukubuyisa ulwazi lwento, nokuba kukhona ukuvuma olo lwazi okanye akukho. Siqonda umntu ekude, xa sikhumbula ukuba sakha sambona ngaphambili, okanye ukuba sasimazi kudala. Siqonda inkangeleko yakhe okanye ilizwi lakhe.” ISichazi-magama sikaWebster sango-1828.
The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.
Ekuphela kwendlela umAdventist waseLawodike anokuwuqonda ngayo umyalezo wemvula yasemva owafika ngoSeptemba 11, 2001, kukuba aqonde ukuba sele ekhe wabona kwa olu bonakaliso lunye lwamandla angcwele kwixesha eladlulayo. NgoAgasti 11, 1840 ingelosi enamandla yeSityhilelo seshumi yehla, xa isiprofeto soYeha lwesibini lwamaSilamsi sazalisekayo. Loo mbali yaphindwa ngokugqibeleleyo xa ngoSeptemba 11, 2001 ingelosi enamandla yeSityhilelo seshumi elinesibhozo yehla xa isiprofeto soYeha lwesithathu lwamaSilamsi sazalisekayo, yaye ukusilela ukuqonda amaSilamsi oYeha lwesithathu, kukuthwalwa yidonki yasendle yaseArabhiya kusiwe ekufeni okuziswa yingonyama yeBhabheli yanamhlanje.
The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.
Amanxila akwaEfrayim, abangakwaziyo ukufunda incwadi etywiniweyo, abanakukubona ukuphindaphindwa kwembali yamaMillerite, kuba oko kuqondwa kusekelwe kwindlela yemvula yasemva ethi “umgca phezu komgca.” Ingcamango yokuba ukubonakaliswa kwamandla kaThixo kwimbali yamaMillerite kuyaphindwa ngemihla yokugqibela ayinakuxhaswa yindlela yobuProtestanti obuwexukileyo nobuKatolika.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Ingelosi emanyene ekubhengezeni umyalezo wengelosi yesithathu iya kukhanyisa umhlaba uphela ngobuqaqawuli bayo. Apha kuxelwe kwangaphambili umsebenzi wobubanzi behlabathi lonke nowamandla angazange aqheleke. Intshukumo yeza likaKristu ka-1840–44 yayikukubonakaliswa okuzukileyo kwamandla kaThixo; umyalezo wengelosi yokuqala wasiwa kuzo zonke izikhululo zovangelo ehlabathini, yaye kwamanye amazwe kwabakho owona mdla mkhulu wezenkolo wakha wabonwa kulo naliphi na ilizwe ukususela kuHlaziyo lwenkulungwane yeshumi elinesithandathu; kodwa ezi ziya koyiswa yintshukumo enamandla ephantsi kwesilumkiso sokugqibela sengwelosi yesithathu.” The Great Controversy, 611.
The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.
Iinkokeli eziyimfama zakwaSirayeli wale mihla zinyanzelwa yindlela yazo yokusebenza ukuba ziyikhabe inyaniso yokuba kuya kubakho ukuphindwa kokubonakaliswa kwamandla kaThixo ngemihla yokugqibela, njengoko kwakunjalo kwiminyaka yangaphambili.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Apha sibona ukuba ibandla—ingcwele yeNkosi—laba lelokuqala ukuva ukubethwa ngumsindo kaThixo. Amadoda amadala, abo uThixo wayebanike ukukhanya okukhulu nababemi njengabalindi bezinto zokomoya zabantu, ayelukuhlile ukuthembeka kwawo. Aye amisa indawo yokuba akuyomfuneko ukuba sikhangele imimangaliso nokubonakaliswa okuphawulekayo kwamandla kaThixo njengakwimihla yangaphambili. Amaxesha atshintshile. La mazwi ayomeleza ukungakholwa kwawo, aze athi: INkosi ayiyi kwenza kulunga, ingayi kwenza bubi. Inenceba kakhulu ukuba ide ihambele abantu bayo ngomgwebo. Ngaloo ndlela ‘Uxolo nokhuseleko’ sisikhalo samadoda angasayi kuphinda aphakamise ilizwi lawo njengexilongo ukuze abonise abantu bakaThixo izikreqo zabo nendlu kaYakobi izono zayo. Ezi zinja ezizizithulu ezazingafuni kukhonkotha zezona ziva impindezelo elilungisa kaThixo okhutyekisiweyo. Amadoda, iintombi, nabantwana abancinane bonke bayatshabalala kunye.” Testimonies, volume 5, 211.
The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.
Ubumfama bamaLawodikea bamadoda afundileyo abalawula abangafundanga baseYerusalem abunakukwazi ukuqonda imvula yasemva kwexesha, kuba akupheleli nje ekubeni basebenzise indlela eyonakeleyo yokutolika iBhayibhile, kodwa nezigqibo ezibekwa kubo yingqiqo yabo yobuxoki zibabeka kwindawo apho baya kukhanyela nakuphi na ukubonakaliswa kwexesha elizayo kwamandla kaThixo, njengakwimihla yakudala. Sekunjalo uMalaki 3 uchaza ukuba xa uMthunywa woMnqophiso ehlambulula oonyana bakaLevi, ngoko umnikelo uya kuba njengakwimihla yamandulo.
“The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?
“INgqina Elinyanisekileyo lithi, ‘Ndiyayazi imisebenzi yakho.’ ‘Guqukani, nenze imisebenzi yokuqala.’ Olu luvavanyo lokwenyaniso, ubungqina bokuba uMoya kaThixo uyasebenza entliziyweni ukuze akunike uthando lwaKhe. ‘Ndiya kuza kuwe ngokukhawuleza, ndilisuse isiphatho sesibane sakho endaweni yaso, ukuba akuguquki.’ Ibandla lifana nomthi ongavelisiyo nto othi, wamkela umbethe nemvula nokukhanya kwelanga, bekufanele ukuba uvelise intabalala yesiqhamo, kodwa uphando lobuthixo alufumani nto kuwo ngaphandle kwamagqabi. Ingcinga enzulu kumabandla ethu! inzulu ngokwenene kumntu ngamnye! Luyamangalisa unyamezelo nokunyamekela kukaThixo; kodwa ‘ukuba akuguquki,’ luya kuphela; amabandla, namaziko ethu, aya kuhamba esuka kubuthathaka aye kobunye ubuthathaka, esuka kubumiselwa obubandayo aye ekufeni, ngoxa esithi, ‘Ndisisityebi, ndityebile ngezinto, andisweli nto.’ INgqina Elinyanisekileyo lithi, ‘Ube ungazi ukuba ulusizana, uludwayi, ulihlwempu, uyimfama, uze uhamba ze.’ Ngaba baya kuze bayibone ngokucacileyo imeko yabo?”
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“Emabandleni kuya kubakho ukubonakaliswa okumangalisayo kwamandla kaThixo, kodwa akuyi kusebenza phezu kwabo bangazithobanga phambi kweNkosi, baza bavula umnyango wentliziyo ngokuvuma izono nangenguquko. Ekubonakalisweni kwaloo mandla akhanyisa umhlaba ngozuko lukaThixo, baya kubona kuphela into abathi, kubumfama babo, bayicinge inobungozi, into eya kuvusa uloyiko lwabo, baze baziqinise ukuze bayichase. Ngenxa yokuba iNkosi ingasebenzi ngokweengcamango zabo nangokwezinto abazilindeleyo, baya kuwuchasa umsebenzi. ‘Kungani,’ batsho, ‘singamele na ukwazi uMoya kaThixo, xa besele sineminyaka emininzi kangaka sikulo msebenzi?’—Kungenxa yokuba abazange basabele kwizilumkiso, kwizibongozo zezigidimi zikaThixo, koko ngokuqhubekayo bathi, ‘Ndisisityebi, ndandisiwe ngezinto, yaye andisweli nto.’ Isiphiwo, amava amade, akayi kubenza abantu babe yimijelo yokukhanya, ngaphandle kokuba bazibeke phantsi kwemitha eqaqambileyo yeLanga loBulungisa, baze babizwe, banyulwe, balungiswe ngokuxhotyiswa ngoMoya oyiNgcwele. Xa abantu abaphatha izinto ezingcwele beya kuzithoba phantsi kwesandla esinamandla sikaThixo, iNkosi iya kubaphakamisa. Iya kubenza babe ngabantu bokuqonda—abantu abazizityebi ngobabalo loMoya wayo. Iimpawu zabo eziqinileyo, ezizicingelayo, zobuntu, inkani yabo, ziya kubonakala ekukhanyeni okukhazimla kuvela kuKhanya lwehlabathi. ‘Ndiya kuza kuwe ngokukhawuleza, ndiyisuse isiphatho sakho sesibane endaweni yaso, ukuba akuguquki.’ Ukuba nifuna iNkosi ngentliziyo yenu yonke, niya kuyifumana.” Review and Herald, Disemba 23, 1890.
The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”
Ukufa komprofeti wakwaYuda kumelwe kokubini “yingonyama” yaseBhabhiloni yanamhlanje, engumqondiso wesiprofeto omisa umbono wembali yesiprofeto, kwanange “esile.” Ukukhankanywa kokuqala kobuSilamsi eziBhalweni kuse xa uIshmayeli waziswa njenge “ndoda yasendle.”
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Yaye uya kuba yindoda yasendle; isandla sakhe siya kuba nxamnye nomntu wonke, nesandla somntu wonke nxamnye naye; yaye uya kuhlala phambi kwabazalwana bakhe bonke. Genesis 16:12.
The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.
Umthetho wokukhankanywa kokuqala eziBhalweni uchaza ukuba zonke iimpawu zophawu ziqulethwe apho, kuba iLizwi likaThixo yimbewu, yaye imbewu inayo yonke iDNA eyimfuneko ukuze izise ekuzalisekeni isityalo siphela. Igama eliguqulelwe ngokuthi “indoda yasendle,” ligama elithetha “iesile lasendle laseArabhiya.” “Iesile” eziBhalweni zenyaniso lolunye lweempawu zobuSilamsi.
The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.
Umyalezo kaHezekile kwisahluko samashumi amathathu anesixhenxe, ozisa amathambo afileyo ebomini apho emiyo aze asukume abe ngumkhosi onamandla, ngumyalezo wobuSilamsi weShwangusha sesithathu, yaye loo myalezo ngumyalezo Wesikhalo Sasezinzulwini Zobusuku semihla yokugqibela. USister White ufundisa ngokungqalileyo ukuba ukungena kukaKristu eYerusalem ngoloyiso kwakumela umyalezo weSikhalo Sasezinzulwini Zobusuku.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Isikhalo saphakathi kobusuku asizange sithwalwe kangako yingxoxo, nangona ubungqina beSibhalo babucacile yaye bugqibelele ngokuqinisekisayo. Kwakuhamba kunye naso amandla anyanzelisayo awayeshukumisa umphefumlo. Kwakungekho kuthandabuza, kungekho kubuza. Ngesihlandlo sokungena kukaKristu ngoloyiso eYerusalem, abantu ababebuthene bevela kuzo zonke iindawo zelizwe ukuze bagcine umthendeleko, bathontelana eNtabeni yeMinquma, yaye njengoko babesiba yinxalenye yesihlwele esasihamba siphelekeza uYesu, babamba ukuphefumlelwa kwelo lixa, baza banceda ekwandiseni isikhwazo, ‘Makabongwe lowo uzayo egameni leNkosi!’ [Matthew 21:9.] Ngendlela efanayo, abangakholwayo ababebaleka beye kwiintlanganiso zama-Adventist—abanye ngenxa yokufuna ukwazi, abanye nje ukuze bahlekise—bawava amandla aqinisekisayo awayehamba nomyalezo, ‘Khangelani, uMyeni uyeza!’” Spirit of Prophecy, volume 4, 250.
The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.
ISityhilelo sikaYesu Kristu sisigidimi sokugqibela esityhilwayo ngemihla yokugqibela, yaye siquka ubuSilamsi beshwangusha lesithathu. Xa uKristu, osisigidimi esityhilwayo, wangena eYerusalem, waza ngaloo ndlela waba ngumfuziselo woKhwelo lwasezinzulwini zobusuku lwemihla yokugqibela, wathwalwa (isigidimi saKhe sathwalwa) “yidonki”. Isigidimi sokugqibela sobulungisa bukaKristu sithwalwa bubuSilamsi.
Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.
UbuSilamsi baba, bubo, yaye buya kuba yindoda yasendle, njengoko bumelwe yidonki yasendle yaseArabhiya; yaye nabani na onqwenela ukubona (kwaye baninzi abangafuniyo ukubona), unako ngokulula “ukuqonda” ukuba imfazwe eqhutywa ngoku bubuSilamsi bubugeza basendle. Ukuzimisela ukuzibulala, kukholwa ukuba kuya kubakho umvuzo omkhulu wesondo kubomi basemva kokufa, bubugeza bukaSathana. Ukukhankanywa kokuqala kobuSilamsi kwachaza ukuba ubuSilamsi buya kuba yindoda yasendle.
Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.
Imfazwe yamaSilamsi izisa lonke uluntu ndawonye ukuba lulwe imfazwe ekhulayo yoYeha lwesithathu. AmaSilamsi angumgaqo wengqiqo yesiprofeto wokumiselwa korhulumente wehlabathi omnye, yaye ii-globalists zifundisa ukuba ngabom bababuyisela amaYuda emhlabeni wakwaSirayeli emva kweMfazwe Yesibini Yehlabathi, ukuze basebenzise intiyo yakudala yamaSilamsi kumaYuda ukuqalisa iMfazwe Yehlabathi Yesithathu. Ii-globalists ziyakholwa, yaye kangangamashumi eminyaka ziye zafundisa, ukuba ziya kufuna iMfazwe Yehlabathi Yesithathu ukuze zifezekise urhulumente wazo wehlabathi omnye. Iinjongo ezonakeleyo zee-globalists, njengoko zivakaliswe ngamazwi azo ngokwazo, ziyangqinelana nendima yamaSilamsi eseBhayibhileni.
Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.
Mhlawumbi eyona nxalenye inzulu nebaluleke kakhulu ye-DNA yesiprofeto kaIshmayeli, kwivesi apho ekhankanywa khona okokuqala, yinyaniso yokuba umoya wakhe, ongumoya “womntu wasendle,” “uhlala phambi kwabazalwana bakhe bonke.” Ingcamango yokuba kuphela ngamanye amahlelo obuSilamsi oburadikali aya kubandakanyeka kwiShwangusha lesithathu, ayivumelani neLizwi likaThixo. Imbono eqhelekileyo neyamkelwa ngenxa yezopolitiko yokuba kukho abantu abambalwa abakhohlakeleyo kuwo onke amaqela enkolo, nokuba uninzi lwenkolo yamaSilamsi lungabemi abathanda uxolo, ayivumelani nencwadi yabo engcwele, kwanomBhalo.
The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.
IKoran ifundisa ukuba ngumsebenzi womlandeli ngamnye ka-Allah ukuzisa ihlabathi liphela ekuthobeleni umthetho weSharia, yaye ukukhankanywa kokuqala kobuSilamsi encwadini yeGenesis kubonakalisa ukuba umoya “wendoda yasendle” kaIshmayeli uya kuba kuwo wonke umlandeli wobuSilamsi. IKoran ifundisa ngokuthe ngqo abalandeli bayo ukuba benze ngathi banesidima xa behlala kwiindawo apho bengekabi nakho ukunyanzelisa ulawulo lwabo lwenkolo phezu kwabemi, ngendlela efana kakhulu nobuKatolika.
The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.
Umprofeti ovela kwaYuda wajongana noYerobhoham xa ubukumkani bakhe babusandul’ ukumiselwa. UbuProtestanti obuwexukileyo baqala ngowe-1844, baza ngoko nangoko bajongwana nabo ubuAdventi bamaMillerite, ababengene kwiNgcwele kaNgcwele baza bafumanisa umthetho kaThixo, kuquka iSabatha yosuku lwesixhenxe. UbuAdventi bamaMillerite baxelelwa, njengoko bumelwe nguYeremiya, ukuba mababuyele kuThixo, kodwa bangaze babuyele “kwindibano yabagculeli.” Umprofeti ovela kwaYuda waxelelwa ukuba angabuyi ngendlela afike ngayo, angadli okanye asele ukutya komprofeti oxokayo waseBheteli, kodwa wenjenjalo. Ukufa komprofeti ovela kwaYuda kwabekwa ngokomfuziselo phakathi kwemiqondiso emibini, eyayimela ubupopu neSilamsi. UbuAdventi baseLawodike abunako ukuzibona ezo nyaniso zimbini kuba ngowe-1863 bazigqobhoza ngawabo amehlo omoya, baza baqalisa inkqubo yokugquma amatye anqabileyo nendlela yokusebenza eyasetyenziswa nguWilliam Miller ukuze kumiselwe iziseko zobuAdventi ngeengqekembe namatye anqabileyo omgunyathi, nangendlela yokusebenza yobubuProtestanti obuwexukileyo neyobuKatolika.
The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.
“Indoda yebrashi yothuli” ngoku iyawutshayela umgangatho wayo, ibuyisela amatye anqabileyo ize iwanike uMiller ukuba awabeke phezu kwetafile yakhe, kodwa ubuAdventist bumfanyekisiwe yinkolelo yokuba bona bangabantu abaseleyo abavuswa njengabantu Bakhe ngo-1844.
And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.
Nize ningacingi ukuthi phakathi kwenu, SinoAbraham njengobawo wethu; kuba ndithi kuni, uThixo unako ukuvusa kula matye abantwana kuAbraham. Kanti ngoku izembe selibekwe kanye engcanjini yemithi; ngoko ke yonke imithi engavelisi siqhamo silungileyo iyagawulwa, iphoswe emlilweni. Mna okunene ndinibhaptiza ngamanzi, nikhokelelwa enguqukweni; kodwa lowo uzayo emva kwam unamandla kunam, endingafanelekile nokumphathela izihlangu zakhe; yena uya kunibhaptiza ngoMoya oyiNgcwele nangomlilo. Ifolokhwe yakhe yokwela isesandleni sakhe, yaye uya kuwuhlambulula ngokugqibeleleyo umgangatho wakhe wokubhulela, ayibuthele ingqolowa yakhe esibuyeni; wona wona umququ uya kuwutshisa ngomlilo ongacimekiyo. Mateyu 3:9–12.
Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.
Ubu-Adventist baseLawodike buya kugabha buphume emlonyeni weNkosi, ngaphandle kwabo bantu ngabanye abanokuthi baguquke. Ubu-Adventist baseLawodike buza kungcwatyelwa kwingcwaba elinye naloo bangabantu bomnqophiso bangaphambili abala umyalezo kaMiller bangcwatyelwe kulo, kuba bona ngoku nabo bangabantu bomnqophiso bangaphambili ngokunxulumene nekhulu elinamashumi amane anesine amawaka. Uvukelo luka-1863 lubonakaliswa ngumprofeti owavela kwaYuda, nowashiya nesiprofeto ngenkosi uYosiya.
We will continue this study in the next article.
Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.
“Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.
“Endaweni yokuba sifane nehlabathi, sifanele ukuba sihluke kulo ihlabathi ngakumbi nangakumbi. USathana ubumbene, yaye uya kuqhubeka ebumbene, namabandla ekwenzeni umzamo wobunganga nxamnye nenyaniso kaThixo. Yonke into eyenziwa ngabantu bakaThixo ukuze bangenelele ehlabathini iya kuvusa inkcaso engagungqiyo evela kumandla obumnyama. Ungquzulwano lokugqibela olukhulu lotshaba luya kuba lolona luzimiseleyo kakhulu. Luya kuba lidabi lokugqibela phakathi kwamandla obumnyama namandla okukhanya. Wonke umntwana wokwenene kaThixo uya kulwa ngesibindi kwicala likaKristu. Abo kulo mngcipheko mkhulu bazivumela ukuba babe ngakwicala lehlabathi ngaphezu kokuba babe ngakwicala likaThixo, ekugqibeleni baya kuzibeka ngokupheleleyo kwicala lehlabathi. Abo badidekayo ekuqondeni kwabo iLizwi, abangasiboni intsingiselo yomchasi-kristu, ngokuqinisekileyo baya kuzibeka kwicala lomchasi-kristu. Akusekho xesha ngoku lokuba sizimilisele nehlabathi. UDaniyeli umi kwisabelo sakhe nasendaweni yakhe. Iziprofeto zikaDaniyeli nezikaYohane zimele ukuqondwa. Zichazelana. Zinika ihlabathi iinyaniso ekufanele ukuba wonke umntu aziqonde. Ezi ziprofeto zimele ukuba bubungqina ehlabathini. Ngokuzaliseka kwazo kule mihla yokugqibela, ziya kuzichaza ngokwazo.”
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.
“INkosi sele iza kuwujezisa umhlaba ngenxa yobugwenxa bawo. Sele iza kuwajezisa amaqumrhu enkolo ngenxa yokwala kwawo ukukhanya nenyaniso athe azinikwa. Umyalezo omkhulu, odibanisa imiyalezo yengelosi yokuqala, yesibini, neyesithathu, mawunikelwe ehlabathini. Lo ngowokuba ngumthwalo womsebenzi wethu. Abo bakholwa ngokwenyaniso kuKristu baya kuhambelana ngokuvulelekileyo nomthetho kaYehova. ISabatha ngumqondiso phakathi koThixo nabantu baKhe, yaye simele sikwenze kubonakale ukuhambelana kwethu nomthetho kaThixo ngokugcina iSabatha. Iya kuba luphawu lokwahluka phakathi kwabantu abanyuliweyo bakaThixo nehlabathi. Kuthetha lukhulu ukunyaniseka kuThixo. Oku kuquka uhlaziyo lwezempilo. Kuthetha ukuba ukutya kwethu makube lula, nokuba simele sibe ngabazithintelayo ezintweni zonke. Iindidi ezininzi zokutya ezisoloko zibonakala etafileni azifuneki, koko ziyingozi kakhulu. Ingqondo nomzimba makugcinwe kwesona simo silungileyo sempilo. Makukhethwe kuphela abo baqeqeshwe elwazini nasekoyikeni uThixo ukuba bathwale uxanduva. Abo kudala bese enyanisweni, ukanti bengenako ukwahlula phakathi kwemigaqo enyulu yobulungisa nemigaqo yobubi, abo ukuqonda kwabo ngokubhekisele kubulungisa, inceba, nothando lukaThixo kufiphale, mabakhululwe eluxanduvweni.”
“God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.
“UThixo unezifundo ezibalulekileyo abantu bakhe abafanele bazifunde. Ukuba ezi zifundo zazifundiwe ngaphambili, umsebenzi wakhe ubungayi kuba kwimeko okuyo namhlanje. Inye into emele yenziwe. Inyaniso ayimele ifihlwe kubefundisi okanye kubantu abakwiindawo zoxanduva ngenxa yokoyika ukuvusa ukungakholiswa kwabo. Makadityaniswe namaziko ethu amadoda aya kuthi ngobulali nangobulumko avakalise lonke icebo likaThixo. Ingqumbo kaThixo ivuthiswa nxamnye nabo abathi, ngokhuseleko lwasenyameni nangekratshi, babonakalisa indelelo kulawulo lwakhe. Babeka engozini impumelelo yomsebenzi.”
“Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.
“Yonke indlela yobuxoki yinkohliso, yaye ukuba iqhubekiswa, ekugqibeleni iya kuzisa intshabalalo. Ngaloo ndlela iNkosi iyabavumela abo bagcina amacebo obuxoki ukuba batshatyalaliswe. Kanye ngelo xesha xa kuvakala indumiso nokunconywa, kufika intshabalalo ngesiquphe. Bakhona abo, nangona besazi ngokukhalinyelwa okwamkelwa ngabanye ngenxa yokungathembeki, bajike emke ekuyalelweni. Aba banetyala ngokuphindiweyo. Babesazi intando yeNkosi, kodwa abayenzanga. Isohlwayo sabo siya kulingana netyala labo. Abazange bathobele ilizwi leNkosi.” Kress Collection, 105, 106.