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.
Ngo-1856 ukukhanya “kwezikhathi eziyisikhombisa” kwambulwa, kwathi ngo-1863 lokho kukhanya kwenqatshwa. Umprofethi waseJuda waletha lokho kukhanya enkosini embi uJerobowamu, futhi uJerobowamu wakwenqaba lokho kukhanya. U-Isaya waletha lokho kukhanya okufanayo enkosini embi u-Ahazi, naye walwenqaba lolo kukhanya. Ngenxa yokwenqaba ukukhanya okuhlobene nechibi laseShiloha, imibuso kaJerobowamu yomibili (owasenyakatho) neka-Ahazi (owaseningizimu) yathunjelwa ebugqilini yinkosi evela enyakatho ngo-723 BC nango-677 BC ngokulandelana.
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.
UMose, ekuhlubukeni kuka-Aroni; u-Isaya kanye no-Ahazi noJeremiya kanye namanye amakhosi, babemelela abathembekileyo emlandweni wamaMillerite, ababemelela bonke izithunywa zokukhanya ekuhlubukeni kwezinsuku zokugcina. Inhlekelele “yokuqala” yezinsuku zokugcina ka-1863, kanye nenhlekelele “yokugcina” yezinsuku zokugcina “yokuzamazama komhlaba okukhulu” yesAmbulo isahluko seshumi nanye (umthetho weSonto osuzofika maduze), zimelwe yiyo yonke le migqa yobuprofethi. Umprofethi waseJuda umelela umprofethi owahlehla emthwalweni wakhe wemfanelo, agcine engcwatshwe ethuneni elifanayo nobuProthestani obuhlubukileyo. Ukufa kwakhe nokungcwatshwa kwakhe kwaba ukuphendula ekukhetheni kwakhe ukudla nokuphuza ukudla komprofethi wamanga waseBethele.
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.
Isahlulelo sokunqotshwa ubupapa (inkosi yase-Asiriya) ngesikhathi somthetho weSonto, esafanekiswa ukusakazwa kwemibuso yasenyakatho neyaseningizimu kaJerobowamu no-Ahazi, sivumelana nesiphetho somprofethi wakwaJuda, ngoba wafa phakathi “kwengonyama” “nembongolo.” “Ingonyama” iyisibonakaliso seBabiloni, okuyinto ezinsukwini zokugcina engubupapa.
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.
Kwase kwathi, esedlile isinkwa, esenathile, wamgibelisa imbongolo, okungukuthi, eyomprofethi ayembuyisile. Kwathi esehambile, ibhubesi lahlangana naye endleleni, lambulala; isidumbu sakhe saphonswa endleleni, imbongolo yema ngaso, nebhubesi nalo lema ngasesidumbini. Bheka, kwadlula amadoda, abona isidumbu siphonswe endleleni, nebhubesi limi ngasesidumbini; afika akusho emzini lapho kwakuhlala khona umprofethi omdala. Kwathi lapho umprofethi owambuyisa endleleni ezwa lokho, wathi: Nguye umuntu kaNkulunkulu, ongazange alalele izwi likaJehova; ngalokho uJehova umniké ebhubesini, elimgqobhozile, lambulala, njengokwezwi likaJehova alikhuluma kuye. Wayesekhuluma emadodaneni akhe, ethi: Ngigibeliseleni imbongolo. Amyigibelisa. Wahamba wayesithola isidumbu sakhe siphonswe endleleni, imbongolo nebhubesi kumi ngasesidumbini; ibhubesi lalingasidli isidumbu, lingayiqobhozanga nembongolo. Umprofethi wase ethatha isidumbu somuntu kaNkulunkulu, wasibeka phezu kwembongolo, wasibuyisa; umprofethi omdala wafika emzini ukuze amlile futhi amngcwabe. Wasibeka isidumbu sakhe ethuneni lakhe siqu; bamlilela, bethi: Hawu, mfowethu! Kwase kuthi, esemmngcwabile, wakhuluma emadodaneni akhe, ethi: Nxa sengifile, ningingcwabe ethuneni lapho kungcwatshwe khona umuntu kaNkulunkulu; nibeke amathambo ami eceleni kwamathambo akhe; ngoba izwi alimemezayo ngezwi likaJehova limelene ne-altare laseBethele, limelene nazo zonke izindlu zezindawo eziphakemeyo ezisemizini yaseSamariya, liyakufezeka impela. 1 AmaKhosi 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.
Umprofethi wakwaJuda wafa phakathi kwezimpawu ezimbili. Ibhubesi liwuphawu lweBhabhiloni, futhi iBhabhiloni yesimanje ezinsukwini zokugcina iyiNkosi yasenyakatho, efika ekupheleni kwayo kungekho noyedwa oyisizayo kuDaniyeli isahluko seshumi nanye, ivesi lamashumi amane nanhlanu. Uphawu lwegunya layo luwukukhonza ilanga, okuyisinengiso sesine, nalapho isizukulwane sesine sobu-Adventism baseLawodikeya sivezwa sikhothamela ngaselangeni kuHezekeli isahluko sesishiyagalombili. Ephusheni likaMiller waboniswa ukuthi akuzange nje kuphela amatshe ayigugu ahlakazeke futhi ambozwe, kodwa nokuthi nesifuba ngokwaso, esasimelela iBhayibheli, naso sadatshulwa saba yizicucu.
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.
Esizukulwaneni sesithathu sobu-Adventism, umsebenzi wokwethula ukusetshenziswa kwalokho okubizwa ngokuthi izinguqulo zeBhayibheli zesimanje wagqugquzelwa ubuholi bobu-Adventism. Lezo zinguqulo ezibizwa ngokuthi zesimanje zazisuselwa eqoqweni lemibhalo yesandla eyonakele, elikhuthazwa yizazi zenkolo zomuntu wesono, kanye nobuProthestani obuhlubukile. Ibhokisi likaMiller kwakuyi-King James Version, eyahunyushwa isuselwa emibhalweni yesandla engonakalisiwe.
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!
Ngesizukulwane sesine sobu-Adventist baseLawodikeya, ibandla lase lihlangene noMkhandlu Wamazwe Ngamazwe Wamabandla, okuyinhlangano yenhlangano yesonto laseRoma namadodakazi alo. Ubu-Adventist baphikisa iminyaka eminingi, ukuze kuzuze umhlambi wabo olele, ngokuthi babengaba “ababukeli” nje kuphela kuMkhandlu Wamazwe Ngamazwe Wamabandla, kwaze kwaba yilapho imithethosisekelo yaleyo nhlangano embi iveza ukuthi isimo sokuba “umbukeli,” simele ilungu eligcwele 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.”
Esizukulwaneni sabo sesine baklomelisa kabili “umuntu wesono” ngendondo yegolide. Okungenani eyodwa yalezo ndondo yayiqoshwe ukuqonda kwamaKatolika ngokuBuya Kwesibili kukaKristu, iveza uJesu ebeka unyawo Lwakhe phezu komhlaba ekubuyeni Kwakhe, futhi yayihlanganisa nenkazimulo yelanga yamaKatolika ngemuva kukaKristu, kanye nesifinyezo samaKatolika somyalo wesine, esasimane sithi, “khumbula iSabatha.” Enqubweni yasenkantolo (okuyisimemezelo esisemthethweni), uMongameli we-General Conference wanikeza ubufakazi lapho aveza khona ukuthi ibandla lamaSeventh-day Adventist lake lakholelwa ukuthi upapa wayengumphikukristu, kodwa ukuthi ibandla lakhe kudala lawuphonsa lowo mkholelo “enqwabeni yomlando kadoti.”
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.
Isinengiso sesine (isizukulwane) yilapho abaholi abangamashumi amabili nanhlanu bebandla laseJerusalema bekhothamela ilanga. Izinengiso eziqhubekela phambili zaqala ngomfanekiso womhawu owamiswa emnyango, uphawula ukuqala. Umprofethi wakwaJuda ugcina engcwatshwe kanye nobuProthestani obuhlubukayo, kuthi ibhubesi (iBhabhiloni) limbulale, ngoba wabuyela endleleni yokusebenza yobuProthestani obuhlubukayo, ngakho-ke akakwazi ukuqaphela ukuthi yiRoma emisa umbono, futhi lapho kungekho mbono omiswe ngophawu lomuntu wesono, ekugcineni ugcina usohlangothini lomuntu 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.
“Labo abadideka ekuqondeni kwabo izwi, abahluleka ukubona incazelo yomphikukristu, ngokuqinisekile bayozibeka ohlangothini lomphikukristu.” 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.
Umprofethi wakwaJuda wangcwatshwa kanye nomprofethi wamanga waseBetheli, owambiza ngokuthi “umfowabo,” futhi watholakala efile phakathi kwezimpawu ezimbili. “Ibhubesi” lalimelela ukwehluleka kwakhe ukuqonda umphikukristu, futhi “imbongolo” iyisibonakaliso sobuSulumane. U-Adventism waseLawodikeya usuvele wabonakalisa ngokuthula kwawo ngokuphathelene noSepthemba 11, 2001, ukuthi awuqapheli ukuthi indaba yobuSulumane yoMaye wesithathu iyisiLilo Saphakathi Kwamabili, umlayezo wemvula yokugcina. Ukwehluleka ukuqaphela umlayezo wemvula yokugcina, kungukufa! Imvula yokugcina yaqala ngoSepthemba 11, 2001, lapho ingelosi enamandla yesAmbulo ishumi nesishiyagalombili yehla, lapho izakhiwo ezinkulu zaseNew York City ziphonswa phansi. “Imvula” ingumlayezo, futhi umlayezo kufanele uqashelwe ukuze wamukelwe.
“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.
“Akumelwe silinde imvula yangemuva. Iyeza phezu kwabo bonke abayakuqaphela futhi bakwenzise okwabo amazolo nezihlambi zomusa eziwela phezu kwethu. Lapho siqoqa izingcezwana zokukhanya, lapho siwazisa umusa oqinisekileyo kaNkulunkulu, othanda ukuba simethembe Yena, khona-ke zonke izithembiso ziyogcwaliseka. [u-Isaya 61:11 ucashuniwe.] Umhlaba wonke uyakugcwala inkazimulo kaNkulunkulu.” 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 ngoSepthemba 11, 2001, kodwa ukuze wamukele umyalezo oqala lapho futhi ekugcineni ukhanyise umhlaba wonke ngenkazimulo kaNkulunkulu, lowo myalezo kumelwe uqashelwe. Igama elithi “qaphela,” lisho “ukukhumbula noma ukubuyisa ulwazi lwento ethile, kungaba ngokuluvuma lolo lwazi noma kungenjalo. Siqaphela umuntu esekude, lapho sikhumbula ukuthi sake sambona ngaphambili, noma ukuthi sake samazi kudala. Siqaphela izici zakhe noma izwi lakhe.” Isichazamazwi 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.
Indlela kuphela umAdventisti waseLawodikeya angawuqaphela ngayo umlayezo wemvula yokugcina owafika ngoSepthemba 11, 2001, ingukuthi aqaphele ukuthi useke wabona ukubonakaliswa okufanayo kwamandla kaNkulunkulu esikhathini esedlule. Ngo-Agasti 11, 1840 ingelosi enamandla yesAmbulo ishumi yehla, lapho isiprofetho soMaye wesibili se-Islam sigcwaliseka. Lowo mlando waphindwa ngokupheleleyo lapho ngoSepthemba 11, 2001 ingelosi enamandla yesAmbulo ishumi nesishiyagalombili yehla lapho isiprofetho soMaye wesithathu se-Islam sigcwaliseka, futhi ukwehluleka ukuqaphela i-Islam yoMaye wesithathu, kungukuthwalwa imbongolo yasendle yase-Arabiya kuyiswe ekufeni okulethwa yibhubesi laseBhabhiloni lesimanje.
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.
Izidakwa zakwa-Efrayimi, ezingakwazi ukufunda incwadi evaliwe, azikwazi ukubona ukuphindaphindwa komlando wamaMillerite, ngoba lokho kuqaphela kusekelwe endleleni yemvula yokugcina ethi “umugqa phezu komugqa.” Umqondo wokuthi ukubonakaliswa kwamandla kaNkulunkulu emlandweni wamaMillerite kuyaphindwa ezinsukwini zokugcina awunakusekelwa yindlela yobuphostoli obuhlubukile bamaProthestani 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 ehlangana ekumemezeleni umlayezo wengelosi yesithathu iyokhanyisa umhlaba wonke ngenkazimulo yayo. Lapha kubikezelwa umsebenzi wobubanzi bomhlaba wonke nowamandla angavamile. Inhlangano yokufika kukaKristu yeminyaka ka-1840–44 yaba ukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu; umlayezo wengelosi yokuqala wathwalwa wayiswa kuzo zonke iziteshi zobuthunywa emhlabeni, kanti kwamanye amazwe kwaba khona isasasa lezenkolo elikhulu kunawo wonke elake labonakala kunoma yiliphi izwe kusukela ekuVuselelweni kwekhulu leshumi nesithupha; kodwa lokhu kuyokwedlulwa ukunyakaza okunamandla ngaphansi kwesixwayiso sokugcina sengelosi 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.
Abaholi abayizimpumputhe bakwa-Israyeli wanamuhla baphoqelekile, ngenxa yendlela yabo yokusebenza, ukuba benqabe iqiniso lokuthi kuyoba khona ukuphindaphindwa kokubonakaliswa kwamandla kaNkulunkulu ezinsukwini zokugcina, njengalokhu kwakunjalo eminyakeni yakuqala.
“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.
“Lapha siyabona ukuthi ibandla—indawo engcwele yeNkosi—laba ngelokuqala ukuzwa ukushaywa kolaka lukaNkulunkulu. Amadoda amadala, lawo uNkulunkulu ayewanike ukukhanya okukhulu futhi ayemi njengabalindi bezithakazelo ezingokomoya zabantu, ayekhaphele ukwethenjwa kwawo. Ayethathe isikhundla sokuthi akusafanele silindele izimangaliso nokubonakaliswa okusobala kwamandla kaNkulunkulu njengasezinsukwini zangaphambili. Izikhathi seziguqukile. La mazwi aqinisa ukungakholwa kwawo, futhi athi: INkosi ayiyikwenza okuhle, futhi ayiyikwenza okubi. Inomusa kakhulu ukuba ivakashele abantu bayo ngokwahlulela. Kanjalo ‘Ukuthula nokulondeka’ kuyisikhalo esivela kubantu abangasoze baphinde baphakamise izwi labo njengecilongo ukuze babonise abantu bakaNkulunkulu iziphambeko zabo nendlu kaJakobe izono zayo. Lezi zinja eziyizimungulu ebezingafuni ukukhonkotha yizo ezizwa impindiselo elungileyo kaNkulunkulu othukuthele. Amadoda, nezintombi, nabantwana abancane, bonke babhubha ndawonye.” 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.
Ubumpumputhe baseLawodikeya bezazi ezibusa abangafundile baseJerusalema abunakukwazi ukuqaphela imvula yokugcina, ngokuba abagcini ngokusebenzisa indlela eyonakele yokuhumusha iBhayibheli kuphela, kodwa neziphetho ukufunga kwabo okungamanga okubabeka kuzo zibabeka esimweni lapho beyakuphika khona noma yikuphi ukubonakaliswa kwamandla kaNkulunkulu esikhathini esizayo, njengaseminyakeni yakuqala. Nokho uMalaki isahluko sesithathu uveza ukuthi lapho isiThunywa seSivumelwano sihlambulula amadodana kaLevi, khona umnikelo uyakuba njengasezinsukwini zakudala.
“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?
“UFakazi Weqiniso uyamemezela athi, ‘Ngiyazi imisebenzi yakho.’ ‘Phenduka, wenze imisebenzi yokuqala.’ Lokhu kuyisivivinyo seqiniso, ubufakazi bokuthi uMoya kaNkulunkulu usebenza enhliziyweni ukuze akugcwalise uthando lwakhe. ‘Ngiyakuza kuwe masinyane, ngisuse uthi lwakho lwesibani endaweni yalo, uma ungaphenduki.’ Ibandla lifana nomuthi ongatheli othi, wamukela amazolo nemvula nokukhanya kwelanga, kufanele ngabe wakhiqiza inala yezithelo, kodwa ekusesheni kobuNkulunkulu kutholakala kuwo amaqabunga kuphela. Umcabango osindayo wamabandla ethu! osindayo ngempela, kuwo wonke umuntu ngamunye! Kuyamangalisa ukubekezela nokubekezelana kukaNkulunkulu; kodwa ‘uma ungaphenduki,’ kuyophela; amabandla, izikhungo zethu, ayosuka ebuthakathakeni aye kobunye ubuthakathaka, asuke ekugcineni ifomu elibandayo aye ekufeni, ngesikhathi esathi, ‘Ngicebile, ngandisiwe ngezimpahla, angisweli lutho.’ UFakazi Weqiniso uthi, ‘Kepha awazi ukuthi ungolusizi, nongowokudatshukelwa, nompofu, noyimpumputhe, nohamba-ze.’ Bayoke babone ngokucacileyo yini isimo sabo?”
“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.
“Kumelwe kube emabandleni ukubonakaliswa okumangalisayo kwamandla kaNkulunkulu, kodwa ngeke kusebenze phezu kwalabo abangazithobanga phambi kweNkosi, bavule umnyango wenhliziyo ngokuvuma izono nangokuphenduka. Ekubonakalisweni kwalawo mandla akhanyisa umhlaba ngenkazimulo kaNkulunkulu, bayobona kuphela okuthile okuthi ngobumpumputhe babo bacabange ukuthi kuyingozi, okuthile okuyovusa ukwesaba kwabo, futhi bazoziqinisa ukuze bakumelane nako. Ngenxa yokuthi iNkosi ayisebenzi ngokwemibono nangokulindela kwabo, bayomelana nomsebenzi. ‘Kungani,’ basho, ‘singeke simazi uMoya kaNkulunkulu, njengoba sesibe semsebenzini iminyaka eminingi kangaka?’—Ngoba abazange basabele ezixwayisweni, nasekunxuseni kwemiyalezo kaNkulunkulu, kodwa baqhubeka ngenkani bethi, ‘Ngicebile, futhi ngandisiwe ngempahla, futhi angisweli lutho.’ Ithalente, nolwazi olude, ngeke kwenze abantu babe yimizila yokukhanya, ngaphandle kokuba bazibeke ngaphansi kwemisebe ekhanyayo yeLanga Lokulunga, futhi babizwe, bakhethwe, balungiswe ngokwabiwa kukaMoya oNgcwele. Lapho abantu abaphatha izinto ezingcwele bezozithoba ngaphansi kwesandla esinamandla sikaNkulunkulu, iNkosi iyobaphakamisa. Iyobenza babe ngabantu bokuqonda—abantu abacebile ngomusa kaMoya wayo. Izici zabo eziqinile, zobugovu, benkani zobuntu, ziyobonakala ekukhanyeni okuphuma ekuKhanyeni kwezwe. ‘Ngiyakuza kuwe masinyane, ngisuse uthi lwakho lwesibani endaweni yalo, uma ungaphenduki.’ Uma nifuna iNkosi ngayo yonke inhliziyo yenu, iyotholakala kini.” Review and Herald, December 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 komprofethi wakwaJuda kumelwa kokubili “ibhubesi” laseBhabhiloni lesimanje, okuyisibonakaliso esingokwesiprofetho esimisa umbono womlando wesiprofetho, kanye futhi “nembongolo.” Ukukhulunywa kokuqala nge-Islam emiBhalweni kuba yilapho u-Ishmayeli ethulwa “njengomuntu wasendle.”
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.
Uyokuba ngumuntu wasendle; isandla sakhe siyakuba phezu kwabantu bonke, nezandla zabantu bonke zibe phezu kwakhe; futhi uyakuhlala ebusweni babo bonke abafowabo. UGenesise 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 wokukhulunywa kokuqala emiBhalweni ukhomba ukuthi zonke izici zophawu kumelwe ziqukethwe lapho, ngokuba iZwi likaNkulunkulu liyimbewu, futhi imbewu inakho konke okudingekayo okunjenge-DNA ukuze iveze ngokugcwala sonke isitshalo. Igama elihunyushwe ngokuthi “umuntu wasendle” liyigama elisho “imbongolo yasendle yase-Arabiya.” “Imbongolo” emiBhalweni yeqiniso ingenye yezimpawu zobuSulumane.
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.
Umlayezo kaHezekeli esahlukweni samashumi amathathu nesikhombisa, oletha amathambo afileyo ekuphileni, lapho esukuma abe ibutho elinamandla, ungumlayezo wobuSulumane we-Maye wesithathu, futhi lowo mlayezo ungumlayezo Wokukhala Kwaphakathi Kwamabili kwezinsuku zokugcina. USister White ufundisa ngokuqondile ukuthi ukungena kukaKristu ngokunqoba eJerusalema kwakumela umlayezo Wokukhala Kwaphakathi Kwamabili.
“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.
“Isimemezelo saphakathi kobusuku asizange sithwalwe kakhulu yizingxoxo, nakuba ubufakazi bemiBhalo babucacile futhi bunqumayo. Kwakuhamba naso amandla aphoqayo ayanyakazisa umphefumulo. Kwakungekho kungabaza, kungekho nokubuza. Ngesikhathi sokungena kukaKristu ngokunqoba eJerusalema, abantu ababebuthene bevela kuzo zonke izingxenye zezwe ukuze bagcine umkhosi, bathutheleka eNtabeni Yeminqumo, futhi lapho behlanganyela nesixuku esasihamba siphelekezela uJesu, babamba ugqozi lwaleso sikhathi, base besiza ukukhulisa ukumemeza, ‘Ubusisiwe ozayo egameni leNkosi!’ [Matthew 21:9.] Ngokunjalo nabangakholwayo ababethutheleka emihlanganweni yama-Adventist—abanye ngenxa yokufuna ukwazi, abanye ngenjongo nje yokuhlekisa—bazizwa amandla aqinisekisayo ayehambisana nesigijimi, ‘Bhekani, 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.
IsAmbulo sikaJesu Kristu siwumyalezo wokugcina ovulwayo ngezinsuku zokugcina, futhi sihlanganisa ubuSulumane boMaye wesithathu. Ngesikhathi uKristu, ongumyalezo ovulwayo, engena eJerusalema, ngaleyo ndlela efanekisa Isililo Saphakathi Kobusuku sezinsuku zokugcina, wathwalwa (“umyalezo” waKhe wathwalwa) “imbongolo”. Umyalezo wokugcina wokulunga kukaKristu uthwalwa ubuSulumane.
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.
UbuSulumane babuyindoda yasendle, buyindoda yasendle, futhi buyohlala buyindoda yasendle, njengoba bumelwe imbongolo yasendle yase-Arabiya; futhi noma ubani ofisa ukubona (futhi baningi abangafisi ukubona), angakwazi kalula “ukuqaphela” ukuthi impi esiqhutshwa manje ubuSulumane ingubuhlanya basendle. Ukuzimisela ukuzibulala, kukholwa ukuthi kuyoba khona umvuzo omkhulu wezocansi ekuphileni kwangemva kokufa, kuwubuhlanya bobusathane. Ukukhulunywa kokuqala kobuSulumane kwaveza ukuthi ubuSulumane buyoba 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.
Impi ka-Islamu ihlanganisa sonke isintu ukuba silwe impi ekhula ngamandla yoMaye wesithathu. I-Islamu iyisizathu somprofetho sokusetshenziswa kombuso owodwa womhlaba, futhi abezomhlaba bafundisa ukuthi babuyisa ngamabomu amaJuda ezweni lakwa-Israyeli emva kweMpi Yezwe Yesibili, ukuze basebenzise inzondo yasendulo ye-Islamu ngamaJuda ukuqalisa iMpi Yezwe Yesithathu. Abezomhlaba bayakholwa, futhi sebefundise amashumi eminyaka, ukuthi bayodinga iMpi Yezwe Yesithathu ukuze balethe umbuso wabo owodwa womhlaba. Izisusa ezonakele zabomhlaba, njengoba zivezwe ngamazwi abo uqobo, zihambisana nendima ye-Islamu eseBhayibhelini.
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.
Mhlawumbe ingxenye ebucayi kakhulu ye-DNA yesiprofetho sika-Ishmayeli, evesini lapho eqala khona ukubalulwa, yileli qiniso lokuthi umoya wakhe, ongumoya “womuntu wasendle,” “uhlala ebukhoneni babo bonke abafowabo.” Umqondo wokuthi yizigaba ezithile kuphela ze-Islamu eqinile ezizobandakanyeka kuMaye wesithathu awuhambisani neZwi likaNkulunkulu. Umbono ojwayelekile, olungiswe ngokwezombusazwe, wokuthi kukho “izithelo ezimbalwa ezimbi” kuzo zonke izinhlobo zokukholwa, nokuthi iningi lenkolo yamaSulumane liyizakhamuzi ezithanda ukuthula, awuvumelani nencwadi yabo engcwele, noma neBhayibheli.
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.
IKhorani ifundisa ukuthi kungumsebenzi wawo wonke umlandeli ka-Allah ukuletha umhlaba wonke ukuba uvumelane nomthetho we-Sharia, futhi ukukhulunywa kokuqala ngo-Islam encwadini kaGenesise kukhomba ukuthi umoya “womuntu wasendle” ka-Ishmayeli uyakuba kuwo wonke umlandeli ka-Islam. IKhorani ifundisa ngokuqondile abalandeli bayo ukuba bazenze abahloniphekile lapho behlala ezindaweni lapho bengakabi namandla okuphoqelela umphakathi ukuba ubuswe yimithetho yenkolo yabo, ngokufana 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.
Umphrofethi waseJuda wabhekana noJerobowamu ngesikhathi umbuso wakhe usanda kumiswa. UbuProthestani obuhlubukileyo baqala ngo-1844, futhi ngokushesha babhekana no-Adventismu wamaMillerite owawungene eNdaweni eNgcwele Kakhulu futhi wathola umthetho kaNkulunkulu, kuhlanganisa neSabatha losuku lwesikhombisa. U-Adventismu wamaMillerite watshelwa, njengoba umelwe nguJeremiya, ukuba ubuyele kuNkulunkulu, kodwa ungalokothi ubuyele “ebandleni labahleki bosulu.” Umphrofethi waseJuda watshelwa ukuba angabuyeli ngendlela efanayo afike ngayo, futhi angadli noma aphuze ukudla komphrofethi wamanga waseBethele, kodwa wakwenza lokho. Ukufa komphrofethi waseJuda kwabekwa ngokomfanekiso phakathi kwezimpawu ezimbili, ezazimele upapa nobuSulumane. U-Adventismu waseLawodikeya awukwazi ukubona lawo maqiniso amabili, ngokuba ngo-1863 bakhipha ngawabo amehlo abo omoya, base beqala inqubo yokumboza amagugu nendlela yokusebenza esetshenziswa nguWilliam Miller ukuze kumiswe izisekelo ze-Adventismu ngezinhlamvu zemali eziyimbumbulu namagugu angamanga, kanye nendlela yokusebenza yoBuProthestani obuhlubukileyo nobuKatolika.
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 yebhulashi lothuli” manje ishanela iphansi layo futhi ibuyisela amagugu, iwaphe uMiller ukuba awabeke phezu kwetafula lakhe, kodwa ubu-Adventist buphuphuthekiswe yinkolelo yokuthi bona bangabantu bensali, abavuselwa ukuba babe ngabantu Bakhe ngonyaka ka-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.
Ningacabangi ukusho ngaphakathi kini ukuthi, Sino-Abrahama njengobaba wethu; ngokuba ngithi kini, uNkulunkulu unamandla okuvusela u-Abrahama abantwana kulawa matshe. Futhi manje imbazo isibekiwe empandeni yezihlahla; ngakho-ke yonke imithi engatheli izithelo ezinhle iyagawulwa, iphonswe emlilweni. Mina impela nginibhapathiza ngamanzi kube ngukuphenduka; kepha lowo ozayo emva kwami unamandla kunami, engingafanele ukuthwala izicathulo zakhe; yena uyakunibhapathiza ngoMoya oNgcwele nangomlilo; onomphokophelo esandleni sakhe, futhi uyakulihlanza ngokuphelele ibala lakhe lokubhulela, aqoqele ukolweni wakhe enqolobaneni; kepha amakhoba uyakuwashisa ngomlilo ongacimekiyo. Mathewu 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-Adventisti baseLawodikeya buyakhafulelwa buphume emlonyeni weNkosi, ngaphandle kwalabo bantu abangase baphenduke. Ubu-Adventisti baseLawodikeya buyongcwatshwa ethuneni elifanayo nalelo abantu besivumelwano sangaphambili abenqaba umlayezo kaMiller abangcwatshwe kulo, ngoba manje nabo sebengabantu besivumelwano sangaphambili maqondana nabayizinkulungwane eziyikhulu namashumi amane nane. Ukuvukela kuka-1863 kufanekiswa ngumprofethi owafika evela kwaJuda, naye futhi owashiya isiprofetho ngenkosi uJosiya.
We will continue this study in the next article.
Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.
“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.
“Esikhundleni sokufana nezwe, sifanele siqhubeke siba ngabehlukile kakhulu ezweni. USathane uhlanganile, futhi uyakuqhubeka nokuhlangana namabandla ekwenzeni umzamo omkhulu kakhulu wokulwa neqiniso likaNkulunkulu. Konke okwenziwa ngabantu bakaNkulunkulu ukuze kungenwe ezweni kuzovusa ukuphikiswa okuqinile okuvela emandleni obumnyama. Ukungqubuzana kokugcina okukhulu kwesitha kuyoba okuqinile kakhulu. Kuyoba yimpi yokugcina phakathi kwamandla obumnyama namandla okukhanya. Wonke umntwana kaNkulunkulu weqiniso uyolwa ngesibindi ohlangothini lukaKristu. Labo okuthi, kulesi sikhathi esikhulu esibucayi, bazivumele ukuba babe ngasohlangothini lwezwe kakhulu kunolukaNkulunkulu, ekugcineni bayozibeka ngokuphelele ohlangothini lwezwe. Labo abadidekayo ekuqondeni kwabo iZwi, abehluleka ukubona incazelo yomphikukristu, ngokuqinisekileyo bayozibeka ohlangothini lomphikukristu. Asisekho manje isikhathi sokuzifanisa nezwe. UDaniyeli umi esabelweni sakhe nasendaweni yakhe. Iziprofetho zikaDaniyeli nezikaJohane kufanele ziqondwe. Zichazelana zodwa. Zinika izwe amaqiniso okumele wonke umuntu awaqonde. Lezi ziprofetho kufanele zibe ubufakazi emhlabeni. Ngokugcwaliseka kwazo kulezi zinsuku zokugcina, ziyozichaza 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 isizokujezisa izwe ngenxa yobubi balo. Isizokujezisa izinhlangano zenkolo ngenxa yokwenqaba kwazo ukukhanya neqiniso ezikunikiwe. Umlayezo omkhulu, ohlanganisa imiyalezo yengelosi yokuqala, eyesibili, neyesithathu, kufanele unikezwe izwe. Lokhu kufanele kube ngumthwalo womsebenzi wethu. Labo abakholwa ngempela kuKristu bayovumelana obala nomthetho kaJehova. ISabatha liwuphawu phakathi kukaNkulunkulu nabantu baKhe, futhi kufanele senze kubonakale ukuvumelana kwethu nomthetho kaNkulunkulu ngokugcina iSabatha. Kufanele kube wuphawu lokwehluka phakathi kwabantu abakhethiweyo bakaNkulunkulu nezwe. Kusho lukhulu ukwethembeka kuNkulunkulu. Lokhu kuhlanganisa ukuguqulwa kwezempilo. Kusho ukuthi ukudla kwethu kufanele kube lula, nokuthi kufanele sizithibe ezintweni zonke. Izinhlobo eziningi zokudla ezivame ukubonakala ematafuleni azidingekile, kodwa ziyalimaza kakhulu. Ingqondo nomzimba kufanele kugcinwe esimweni sempilo esingcono kakhulu. Kufanele kukhethwe kuphela labo abaqeqeshwe olwazini nasekwesabeni uNkulunkulu ukuba bathwale imithwalo yemfanelo. Labo asebekade isikhathi eside eqinisweni, kodwa abangakwazi ukuhlukanisa phakathi kwezimiso ezihlanzekile zokulunga nezimiso zobubi, okubonakala kwabo ngokuqondene nobulungisa, isihe, nothando lukaNkulunkulu kufiphale, kufanele bakhululwe emthwalweni wemfanelo.
“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.
“UNkulunkulu unezifundo ezibalulekile abantu bakhe okumelwe bazifunde. Ukuba lezi zifundo zazifundiwe ngaphambili, umsebenzi wakhe ngabe awukho lapho ukhona namuhla. Kunento eyodwa okumelwe yenziwe. Iqiniso akumelwe ligodlwe kubefundisi noma emadodeni asezikhundleni zomthwalo ngenxa yokwesaba ukuvusa ukungajabuli kwawo. Kumele kuhlangane nezikhungo zethu amadoda ayothi ngobumnene nangokuhlakanipha amemezele lonke icebo likaNkulunkulu. Ulaka lukaNkulunkulu luvutha ngokumelene nalabo okuthi, ngokuvikeleka kwenyama nangokuthanda inani, baye babonisa ukweyisa ukuphatha kwakhe. Babeka engozini ukuchuma komsebenzi.”
“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 yamanga iyinkohliso, futhi uma iqhubekiswa, ekugcineni iyoletha ukubhujiswa. Ngakho iNkosi iyabavumela labo abaphikelela ezinhlelweni zamanga ukuba babhujiswe. Ngesona kanye isikhathi lapho kuzwakala khona udumo nokubabaza, kufika ukubhujiswa ngokuzumayo. Bakhona labo okuthi, nakuba besazi ngokukhuza okwafika kwabanye ngenxa yokungathembeki, baphambuke ekuyalweni. Laba banecala eliphindwe kabili. Babeyazi intando yeNkosi, kodwa abayenzanga. Isijeziso sabo siyolingana necala labo. Abazange baqaphele izwi leNkosi.” Kress Collection, 105, 106.