The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.
“IsAmbulo sikaJesu Kristu” sivulelwa abantu bakaNkulunkulu lapho “isikhathi sesiseduze.” Umlayezo wokugcina wesixwayiso esintwini unikezwa ngaphambi nje kokuvalwa kwesikhathi somusa wesintu, futhi lowo mlayezo wokugcina umelelwe emigqeni eminingana yesiprofetho eBhayibhelini. EsAmbulweni isahluko seshumi nane lowo mlayezo wokugcina wesixwayiso umelelwe yizingelosi ezintathu.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Ngase ngibona enye ingelosi indiza phakathi nezulu, inevangeli eliphakade lokulishumayela kwabakhileyo emhlabeni, nasesizweni sonke, nasemndenini wonke, nasolimini lonke, nakubantu bonke, ithi ngezwi elikhulu: Mesabeni uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile; nimkhonze yena owenza izulu nomhlaba nolwandle nemithombo yamanzi.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
Kwalandela enye ingelosi, isho ukuthi, Liwile, liwile iBhabhiloni, lowo muzi omkhulu, ngokuba lenza zonke izizwe zaphuza iwayini lolaka lobufebe balo.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Ingelosi yesithathu yabalandela, yathi ngezwi elikhulu: Uma umuntu ekhonza isilo nesithombe saso, futhi emukela uphawu lwaso ebunzini lakhe noma esandleni sakhe, naye uyakuphuza iwayini lolaka lukaNkulunkulu, oluthululwe lungaxutshiwe enkomishini yokufutheka kwakhe; futhi uyakuhlushwa ngomlilo nesibabule phambi kwezingelosi ezingcwele, naphambi kweWundlu. Intuthu yokuhlushwa kwabo iyenyuka kuze kube phakade naphakade; futhi abanakho ukuphumula imini nobusuku, labo abakhonza isilo nesithombe saso, nalowo nalowo owamukela uphawu lwegama laso. Nakhu ukubekezela kwabangcwele; nakhu abagcina imiyalo kaNkulunkulu nokukholwa kukaJesu. IsAmbulo 14:6–12.
In chapter eighteen of Revelation the very same message announces the fall of Babylon.
Esahlukweni seshumi nesishiyagalombili seSambulo, lowo kanye umlayezo umemezela ukuwa kweBhabhiloni.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.
Kwathi emva kwalezizinto ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; umhlaba wakhanyiswa yinkazimulo yayo. Yamemeza ngezwi elinamandla, yathi: Liwile, liwile iBhabhiloni elikhulu, futhi seliyindawo yokuhlala yamademoni, nesiphephelo sawo wonke umoya ongcolileyo, nesibaya sazo zonke izinyoni ezingcolileyo nezinengekayo. Ngokuba zonke izizwe ziphuze iwayini lolaka lobufebe balo, namakhosi omhlaba enze ubufebe nalo, nabathengisi bomhlaba baceba ngobuningi bobumnandi balo. Ngase ngizwa elinye izwi livela ezulwini, lithi: Phumani kulo, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zalo, nokuba ningamukeli ezinhluphekweni zalo. Ngokuba izono zalo sezifinyelele ezulwini, futhi uNkulunkulu ukhumbule ububi balo. IsAmbulo 18:1–5.
The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.
Ulayini lwesiprofetho lomlando, noma singathi, ukulandelana kwezehlakalo okumelelwa yingelosi ekhanyisa umhlaba ngenkazimulo yayo esahlukweni seshumi nesishiyagalombili, lumelela izehlakalo eziholela ekuvalweni kokwahlulela, ekuvalweni kwesikhathi somusa nasezinhlehlweni eziyisikhombisa zokugcina. Umlando wesiprofetho omelelwa esahlukweni seshumi nesishiyagalombili uhamba “ngokuhambisanayo” nolayini womlando wesiprofetho omelelwa yizingelosi ezintathu zesahluko seshumi nane.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“UNkulunkulu unikeze imiyalezo yesAmbulo 14 indawo yayo ohlwini lwesiprofetho, futhi umsebenzi wayo awumele uphele kuze kube sekupheleni komlando waleli zwe. Imiyalezo yengelosi yokuqala neyesibili iseyiqiniso salesi sikhathi, futhi imelwe ukuhamba ihambisane nalona olandelayo. Ingelosi yesithathu imemezela isixwayiso sayo ngezwi elikhulu. ‘Emva kwalezi zinto,’ kusho uJohane, ‘ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu, nomhlaba wakhanyiswa yinkazimulo yayo.’ Kulokhu kukhanyiselwa, ukukhanya kwayo yonke imiyalezo emithathu kuhlanganisiwe.” The 1888 Materials, 803, 804.
The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.
Izingelosi ezintathu zesahluko seshumi nane ezindiza phakathi kwezulu zifanekisela umlayezo womhlaba wonke ophetha ngophawu lwesilo nangokuvalwa komnyango womusa. Esahlukweni seshumi nesishiyagalombili umhlaba wonke ukhanyiswa yinkazimulo yengelosi omlayezo wayo nawo uphetha ngokuvalwa komnyango womusa.
The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.
Umyalezo omelwe ngokomfanekiso yizingelosi ezintathu esahlukweni seshumi nane, futhi omelwe futhi yingelosi eyehla esahlukweni seshumi nesishiyagalombili, uyizifaniso ezimbili zomyalezo ofanayo oyisixwayiso. Akukho lutho oluyimpinda eBhayibhelini, akukho lutho oluchithakele. Iqiniso lokuthi lowo myalezo ofanayo uqashelwa ngaphezu kwesisodwa nguJohane ligcizelela ukubaluleka kwalowo myalezo, futhi libonakalisa indlela yokufundisa yobunkulunkulu eyisimiso seBhayibheli esibizwa ngokuthi “phinda futhi wandise.” Ukuhlanganisa imigqa emibili yomlando wesiprofetho kwembula amaqiniso abengeke aqashelwe komunye nomunye waleyo migqa uma ibhekwa yehlukene komunye umugqa. Namuhla, uma ubungaletha ofakazi ababili bomcimbi ofanayo enkantolo ukuze bafakaze, bangahle impela banike imibiko ephikisanayo ngokusekelwe emibonweni yabo yezepolitiki noma yezenhlalo. Akunjalo ngofakazi beBhayibheli; bahlale bevumelana, futhi uma kubonakala kuwe sengathi abavumelani, khona-ke kukhona okuthile okubhekwe ngokungafanele.
The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.
Imifanekiso emibili esiyicabangayo iwumyalezo ofanayo kanye lowo wokuxwayisa incwadi kaMalaki ewubeka njengokubuya kuka-Eliya umprofethi. Yomithathu le miyalezo ifika ngaphambi kokuvalwa komusa—ngokuba umyalezo wokuxwayisa oqukethwe kuyo yomithathu le migqa yesiprofetho awunikezwa nje kuphela ngaphambi kokuvalwa komusa, kodwa ukuvalwa komusa kuyilo kanye iphuzu lokubhekiselwa kulo, isihloko, uma uthanda, saleyo naleyo yale miyalezo yokuxwayisa. Eqinisweni, uma noma yimuphi umyalezo wokuxwayisa umenyezelwa noma ufanekiswa yinoma yimuphi umprofethi, uyileso sixwayiso esifanayo neseSambulo ishumi nane, ishumi nesishiyagalombili nesesiprofetho sika-Eliya sikaMalaki.
These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.
Le migqa emithathu yesiprofetho ingaboniswa kalula ukuthi ihamba ngokuhambisana komunye nomunye. Sekushiwo lokho, kunemithombo emibili eyinhloko yolwazi esiprofethweni seBhayibheli. Omunye uwukukhonjwa kokulandelana kwezehlakalo ezenzeka ekupheleni kwezwe. Omunye umthombo wolwazi ungumfanekiso wemisebenzi yabaprofethi ehlobene nombiko ochaza izenzakalo ezizayo.
There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.
Kunemithetho emibili efanele ukucatshangelwa maqondana nale mibono. Owokuqala uwukuthi bonke abaprofethi bakhuluma ngokuphela komhlaba, okuyilapho isikhathi somusa siphela khona.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Umprofethi ngamunye wasendulo akakhulumanga kangako ngesikhathi sakhe siqu njengangesethu, ukuze ukuprofetha kwabo kusebenze kithina. ‘Kepha zonke lezo zinto zabafikela zaba yizibonelo; zalotshwa kube yisexwayiso kithina, esifikelwe yiziphetho zomhlaba.’ 1 Korinte 10:11. ‘Akubanga kubo uqobo, kodwa kithi, lapho babekhonza khona ngalezo zinto, esenizazisiwe manje yilabo abashumayele ivangeli kini ngoMoya oNgcwele othunyelwe evela ezulwini; okuyizinto izingelosi ezifisa ukuzibhekisisa.’ 1 Petru 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“IBhayibheli liqoqe futhi labopha ndawonye ingcebo yalo ngenxa yalesi sizukulwane sokugcina. Zonke izehlakalo ezinkulu nazo zonke izigigaba ezingcwele zomlando weTestamente Elidala bezilokhu ziphindaphindeka, futhi zisaphindaphindeka, ebandleni kulezi zinsuku zokugcina.” Selected Messages, incwadi 3, 338, 339.
All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.
Yonke imiyalezo yesiprofetho eseBhayibhelini “isebenza kithi” “esefikelwe ukuphela kwezwe.” Lowo mthetho, uhlanganiswe nomunye umthetho okhomba “izindaba” uMoya oNgcwele “azibumbile,” “kokubili ekunikezweni kwesiprofetho kanye” futhi “nasezehlakalweni ezivezwayo,” ungeza amandla esimalweni sokuthi izehlakalo zesiprofetho ekuqaleni kwesiprofetho zifanekisa futhi zihambisane ngokufana nezehlakalo zesiprofetho ekugcineni kwanoma yisiphi isiprofetho esithile.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
“Kunesidingo sokufundwa okusondele kakhulu kweZwi likaNkulunkulu; ikakhulukazi uDaniyeli neSambulo kufanele kunakwe ngendlela engakaze ibonwe ngaphambili emlandweni womsebenzi wethu. Kungenzeka sibe nokuncane esingakusho kwezinye izigaba mayelana namandla aseRoma kanye nobupapa; kodwa kufanele siqondise ukunaka kulokho abaprofethi nabaphostoli abakubhalile ngaphansi kokuphefumulelwa nguMoya oNgcwele kaNkulunkulu. UMoya oNgcwele uzihlele kanjalo izinto, kokubili ekunikweni kwesiprofetho nasezehlakalweni eziveziwe, ukuze afundise ukuthi isisebenzi somuntu kufanele sigcinwe singabonakali, sifihlwe kuKristu, nokuthi iNkosi uNkulunkulu wasezulwini nomthetho waYo kufanele kuphakanyiswe. Funda incwadi kaDaniyeli. Biza, iphuzu nephuzu, umlando wemibuso emelwe lapho.” Testimonies to Ministers, 112.
The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.
“UMoya oNgcwele uye wahlela izinto ngaleyo ndlela, kokubili ekunikezweni kwesiprofetho nasezehlakalweni eziveziweyo.” “Ekupheni kwesiprofetho nasezehlakalweni eziveziweyo,” “izinto” “zihlelwe ngaleyo ndlela” “nguMoya oNgcwele” kangangokuthi kokubili “ukunikezwa kwesiprofetho” kanye “nezehlakalo eziveziweyo,” kufanele kuqashelwe njengokuphefumulelwe futhi kusetshenziswe emfanekisweni wesiprofetho wokuphela kwezwe.
John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.
UJohane wanikwa isiprofetho nguGabriyeli, wayesetshelwa ukuba asibhale encwadini futhi asithumele emabandleni. Ngaleso sikhathi wayeshushiswa yiRoma; wayedingiselwe ngendlela engafaniswa nalokho emhlabeni namuhla okungabizwa ngokuthi yindawo yokuboshwa eyimfihlo. Kulowo mlando uJohane wayehlukaniswe nesintu ngendlela efanayo nanoma isiphi isiboshwa saseGuantanamo Bay.
John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.
UJohane uveza ukuthi lo mbono wenzeka ngesikhathi ekhonza ngeSabatha losuku lwesikhombisa, olunguSuku lweNkosi.
For the Son of man is Lord even of the sabbath day. Matthew 12:8.
Ngokuba iNdodana yomuntu iyiNkosi ngisho neyesabatha. Mathewu 12:8.
While worshipping in the Spirit, he heard a great voice behind him.
Ngesikhathi ekhuleka ngoMoya, wezwa izwi elikhulu ngemuva kwakhe.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.
Mina Johane, ongumfowenu futhi engingumhlanganyeli kanye nani ekuhluphekeni, nasebukhosini, nasekubekezeleni kukaJesu Kristu, ngangisesiqhingini esibizwa ngokuthi iPhathimo ngenxa yezwi likaNkulunkulu, nangenxa yobufakazi bukaJesu Kristu. NganginguMoya ngosuku lweNkosi, ngezwa emva kwami izwi elikhulu, njengelecilongo, lithi: Ngingu-Alfa no-Omega, owokuqala nowokugcina; futhi lithi, Lokho okubonayo, kulobe encwadini, ukuthumele emabandleni ayisikhombisa ase-Asiya: e-Efesu, naseSmirna, nasePergamu, naseThiyathira, naseSardisi, naseFiladelfiya, naseLawodikeya. IsAmbulo 1:9–11.
John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”
UJohane, indawo yakhe ezungezile kanye nezimo ezichaziwe zimbeka njengomuntu oshushiswayo ngenxa yokuba ngumkhulekeli weSabatha losuku lwesikhombisa, kodwa futhi njengomuntu oshushiswayo ngoba bekholelwa kokubili eBhayibhelini nasezibhalweni zika-Ellen White, okuyizo “ubufakazi bukaJesu.” Uzwa izwi elikhulu emva kwakhe, aphendukele ukulibona, futhi ngokwenza kanjalo umelela umSeventh-day Adventist ekupheleni komhlaba owezwa izwi emva kwakhe lithi, “nansi indlela, hambani ngayo.”
All the lines of prophecy parallel each other at the end of the world.
Yonke imigqa yesiprofetho ihambisana komunye nomunye ekupheleni kwezwe.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“Encwadini yesAmbulo zonke izincwadi zeBhayibheli ziyahlangana futhi ziphele khona.” Izenzo Zabaphostoli, 585.
Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.
Noma yimuphi umprofethi ozwa izwi ngemuva kwakhe, uvumelana noJohane emfanekisweni wabantu bakaNkulunkulu ekupheleni kwezwe. UJohane wezwa izwi ngemuva kwakhe elamnika iziyalezo. No-Isaya naye wezwa izwi lesiyalo.
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.
Ngakho-ke iNkosi iyakulinda, ukuze ibe nomusa kini; ngakho-ke iyakuphakanyiswa, ukuze inihawukele; ngokuba iNkosi inguNkulunkulu wokwahlulela; babusisiwe bonke abalindela yona.
For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.
Ngokuba abantu bayakuhlala eSiyoni eJerusalema; awusayikukhala futhi; uyakukubonisa umusa omkhulu lapho ezwa izwi lokukhala kwakho; lapho ekuzwa, uyakukuphendula. Noma iNkosi ininika isinkwa sosizi namanzi okuhlupheka, nokho abafundisi bakho abasayikufihlwa ekhoneni futhi, kodwa amehlo akho ayakubona abafundisi bakho; nezindlebe zakho ziyakuzwa izwi emva kwakho, lithi: Nansi indlela, hambani ngayo, nxa niphambukela ngakwesokunene, nalapho niphambukela ngakwesokhohlo. U-Isaya 30:18–21.
God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.
Abantu bakaNkulunkulu abaseleyo bezwa izwi ngemuva kwabo elikhomba ukuthi iyiphi indlela okufanele bahambe ngayo. Ngakho-ke kudingeka banqume ukuthi bazolalela yini noma bangalaleli. Abantu abamelwe nguJohane no-Isaya bangabantu abasekupheleni kwezwe abalindela iNkosi ngenkathi Ilibala, futhi u-Isaya usazisa ukuthi Ilibala ngoba inguNkulunkulu wokwahlulela. Kusukela ekuqaleni komlando wamaMillerite ngo-1798 kuze kube sekupheleni kwesikhathi somusa sama-Adventist emthethweni weSonto, uNkulunkulu ufeza ukwahlulela endaweni engcwele yasezulwini. Isithembiso sithi labo abalindela iNkosi ngesikhathi sokwahlulela bayobusiswa.
God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”
Abantu bakaNkulunkulu ababusisiwe ngokulinda, bamelwe yizintombi ezalinda uMyeni emfanekisweni wezintombi eziyishumi. Zonke eziyishumi zalala ubuthongo, kwase kuthi phakathi kwamabili kufike isimo esibucayi esahlukanisa izintombi ezazilele zaba izigaba ezimbili. Esinye isigaba sase sizwile izwi emva kwaso saphenduka ukuze sibone izwi elalisiyala ukuthi siqhubeke ngaliphi icala, kanti esinye isigaba senqaba ukuphenduka nokulizwa lelo zwi—naphezu kweqiniso lokuthi umlayezo ogijima kuyo yonke incwadi yeSambulo uthi, “Onezindlebe makezwe lokho akushoyo uMoya emabandleni.”
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Umfanekiso wezintombi eziyishumi kaMathewu 25 nawo ubonisa okuhlangenwe nakho kwabantu bama-Adventist.” The Great Controversy, 393.
John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.
UJohane umelela abantu bama-Adventist abaphendukela esikhathini esedlule ukuze baqonde ikusasa. Lapho “bezwa izwi emva” kwabo njengoba kwenza uJohane, lelo zwi lihlanganisa futhi isiyalo esinikezwe ebufakazini buka-Isaya mayelana nalesi sehlakalo esifanayo. Isiyalo sika-Isaya sathi, “nansi indlela, hambani ngayo, lapho niphendukela ngakwesokunene, nalapho niphendukela ngakwesokhohlo.” Izintombi ezihlakaniphileyo kuDaniyeli ishumi nambili ziyaqonda ukwanda kolwazi ekupheleni kwezwe, ngoba “bezihambahamba” eZwini ukuze ziqonde ulwazi olunika ukuphila olwavulwa uphawu.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Kepha wena, Daniyeli, vala la mazwi, unamathisele uphawu encwadini, kuze kube sesikhathini sokuphela: abaningi bayakugijima beya le nale, nolwazi luyakwandiswa. Daniyeli 12:4.
The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).
Abaprofethi esibacabangelayo bamele amaSeventh-day Adventist emlandweni lapho ukwahlulela kufinyelela esiphethweni khona, nesikhathi somusa sivala. Labo abamelwe njengezintombi ezihlakaniphileyo bezwa izwi ngemuva kwabo lithi: lena yindlela, hambani ngayo; futhi Uyathembisa ukubaqondisa endleleni lapho bephendukela kwesokhohlo noma kwesokudla. “Ukugijima uye le naleya” njengoba kwenza izintombi ezihlakaniphileyo lapho incwadi ivulwa uphawu, kuwuphawu lokutadisha iBhayibheli. Imvelo isazisa ukuthi ukuze ugijime, kufanele kuqala ufunde ukuhamba; nobufakazi buka-Isaya buthi uma ulalela izwi elingemuva kwakho, uyokuhola ekutadisheni iZwi laKhe noma ngabe uphendukela eTestamenteni Elidala (kwesokhohlo) noma eTestamenteni Elisha (kwesokudla). Vula iBhayibheli, futhi Uyokuhola ngezwi laKhe. Kodwa kumaSeventh-day Adventist ekupheleni kwezwe lokhu futhi kusho ukuthi Uyokuhola lapho uvula iBhayibheli (kwesokhohlo) nalapho uvula uMoya Wesiprofetho (kwesokudla).
The way to walk is even more specific when Jeremiah’s testimony is added.
Indlela okufanele kuhanjwe ngayo icaciswa nangokwengeziwe lapho kufakwa ubufakazi bukaJeremiya.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
Usho kanje uJehova: Yimani ezindleleni nibone, nibuze ngezindlela zasendulo, nithi, Ikuphi indlela enhle na? nihambe kuyo, khona niyakufumana ukuphumula kwemiphefumulo yenu. Kepha bathi: Asiyikuhamba kuyo. Futhi ngamisa abalindi phezu kwenu, ngathi: Lalelani ukukhala kwecilongo. Kepha bathi: Asiyikulalela.
Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Ngakho-ke zwanini, nina zizwe, nazi, wena bandla, okuphakathi kwabo. Zwa, wena mhlaba: bheka, ngiyakwehlisela lobu bubi phezu kwalaba bantu, okuyisithelo semicabango yabo, ngokuba abalalelanga amazwi ami, nomthetho wami bawalile. Jeremiya 6:16–19.
There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”
Kule ndima kunezigaba ezimbili zabakhulekeli. Elinye iqembu licabangela zonke “izindlela” bese likhetha “izindlela zasendulo” ukuba lihambe kuzo. Lalikwazi ukukhetha “indlela enhle” phakathi kwazo zonke ezinye “izindlela” ezingaba khona, ngoba yilabo abalalela izwi elingemuva kwabo, futhi lelo zwi labazisa lathi, “nansi indlela, hambani ngayo.” UJohane umele labo abezwa izwi elivela ngemuva, izwi elivela “ezindleleni zasendulo.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“ ‘Isho kanje iNkosi, Manimani ezindleleni, nibheke, nibuze ngezindlela zasendulo, nithi, Iphi indlela enhle na? nihambe kuyo.’ Jeremiya 6:16. ”
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Makungabikho noyedwa ofuna ukudiliza izisekelo zokukholwa kwethu—izisekelo ezabekwa ekuqaleni komsebenzi wethu ngokufunda iZwi ngomkhuleko nangokwambulwa. Phezu kwalezi zisekelo besakha eminyakeni engamashumi amahlanu edlule. Abantu bangase bacabange ukuthi bathole indlela entsha nokuthi bangabeka isisekelo esiqinile kunaleso esesabekwa. Kodwa lokhu kuwukukhohlisa okukhulu. Akekho umuntu ongalibeka elinye isisekelo ngaphandle kwaleso esesabekwa.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Ezikhathini ezedlule abaningi bazibandakanya ekwakheni ukholo olusha, nasekusunguleni izimiso ezintsha. Kodwa ukwakha kwabo kwema isikhathi esingakanani na? Kwadilika masinyane, ngokuba kwakungasekelwanga phezu kweDwala.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Abafundi bokuqala abazange yini babhekane namazwi abantu na? Abazange yini balalele imfundiso ezingamanga, bese kuthi, sebekwenzile konke, bame baqine, bethi: ‘Ngokuba omunye isisekelo akakho umuntu ongasibeka, ngaphandle kwaleso esesibekiwe’? 1 Korinte 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Ngakho-ke kufanele sibambelele ekuqaleni kokuthembela kwethu ngokuqinile kuze kube sekupheleni. Amazwi anamandla athunyelwe nguNkulunkulu nangoKristu kulaba bantu, ebakhipha ezweni, iphuzu ngephuzu, ebangenisa ekukhanyeni okucacileyo kweqiniso lamanje. Ngezindebe ezithintwe ngomlilo ongcwele, izinceku zikaNkulunkulu ziye zamemezela umlayezo. Ukukhuluma kobuNkulunkulu kubeke uphawu lwakho phezu kobuqiniso beqiniso elimenyezelwe.” Testimonies, volume 8, 296, 297.
But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.
Kodwa kukhona elinye iqembu emgqeni kaJeremiya, futhi lelo “bandla,” njengoba ebahlonza, lakhe indlu emele ukholo olusha, futhi leyo ndlu iyawa ngoba ayakhiwanga phezu kwedwala. Leyo ndlu iyibandla lamaSeventh-day Adventist, noma njengoba uJohane elihlonza lelo bandla elifanayo ncamashi—isinagoge likaSathane.
To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.
Ukwenqaba ukuzwa kuwukwala “amazwi” akhe “nomthetho” wakhe. Ngenxa yokuvukela kwabo ekubuyeni nasekuhambeni ezindleleni zasendulo, kanye nokwenqaba kwabo ukuzwa umlayezo wecilongo womlindi, uNkulunkulu uzoletha okubi phezu kwabantu uJeremiya abachaza ngokuthi “ibandla elibi.” Indlela uNkulunkulu aphatha ngayo ibandla lama-Adventist eSabatha lesiKhombisa laseLawodikeya iyisihloko sesiprofetho seBhayibheli. Umprofethi uHoseya unezela ezimpawini “zebandla elibi” lapho ekhuluma ngokuthi kungani benqatshwa.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Abantu bami bayabhujiswa ngenxa yokuswela ulwazi; ngoba wenqabile ulwazi, nami ngiyakwenqaba, ukuze ungabi umpristi kimi; njengoba ukhohlwe umthetho kaNkulunkulu wakho, nami ngiyobakhohlwa abantwana bakho. Hoseya 4:6.
They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:
Bayaliwa ngenxa yokuswela ulwazi, olumele umyalezo ovulwayo ngesikhathi sokuphela. Lapha uNkulunkulu uqeda ubudlelwane baKhe besivumelwano nabantu baKhe kule ndima, ngoba ubabiza ngokuqondile ngokuthi, “Bantu bami!” Ngenxa yokuba bamlahla uKristu, futhi bakhohlwa umthetho waKhe, abayikuba ngabapristi bakaNkulunkulu. Lapho abantu bakaNkulunkulu bengena esivumelwaneni noNkulunkulu, ubenza abapristi namakhosi. Lapho uNkulunkulu engena esivumelwaneni no-Israyeli wasendulo, washo ngoMose:
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Manje-ke, uma nilalela izwi lami ngempela, nigcine isivumelwano sami, khona niyakuba yigugu elikhethekile kimi ngaphezu kwazo zonke izizwe; ngokuba umhlaba wonke ungowami. Futhi niyakuba kimi ngumbuso wabapristi, nesizwe esingcwele. Lawa ngamazwi oyakuwakhuluma kubantwana bakwa-Israyeli. Eksodusi 19:5, 6.
When God entered into covenant with the Christian church he stated through Peter:
Lapho uNkulunkulu engena esivumelwaneni nebandla lobuKristu wakusho ngoPetru:
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Kepha nina niyisizukulwane esikhethiweyo, ubupristi bobukhosi, isizwe esingcwele, abantu abakhethekile; ukuze nishumayele izindumiso zaLowo onibizileyo ukuba niphume ebumnyameni ningene ekukhanyeni kwakhe okumangalisayo; nina enanike eningesiso isizwe, kepha manje seniyisizwe sikaNkulunkulu; enaningekazuzi isihe, kepha manje senizuzile isihe. 1 Petru 2:9, 10.
Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.
Kule mavesi uPetru ukhuluma ngokudlula kusuka ku-Israyeli wasendulo njengabantu bakaNkulunkulu abakhethiweyo besivumelwano kuya ebandleni lobuKristu, lapho ethi “kade bengeyisizwe, kepha manje sebengabantu bakaNkulunkulu.” Ngenkathi amaJuda ezahlukanisa noNkulunkulu, iNkosi yangena esivumelwaneni nebandla lobuKristu. Kokubili kwakubhekwa njengezizwe zabapristi ngesikhathi zisemshadweni neNkosi.
To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.
Ukwaliwa njengompristi kukhombisa ukuthi wake waba ngabantu besivumelwano. AmaSeventh-day Adventist angena esivumelwaneni neNkosi ekuqaleni komlando wama-Adventist. Ibandla lasehlane laphuma eNguqukweni kodwa lawenqaba umlayezo wamaMillerite, ngaleyo ndlela lazihlukanisa noNkulunkulu phakathi nomlando wemiyalezo yengelosi yokuqala neyesibili. Ukwahlukana kokugcina kwaba ukufika kwengelosi yesibili, kwase kumenyezelwa ukuthi base bengaseyona indodakazi kaKristu, kodwa base sebeyindodakazi yaseBhabhiloni. Ngokushesha ngemva kwalokho, ngesikhathi Sokukhala Kwamaphakathi Nobusuku, uNkulunkulu wabizela umakoti waKhe omusha emshadweni wesivumelwano.
The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”
Amatafula amabili ayeyisifanekiselo sesivumelwano sika-Israyeli wasendulo ayengamatafula amabili eMiyalo eliShumi, futhi amatafula amabili ka-Israyeli wanamuhla ongokomoya angamatafula amabili kaHabakuki njengoba emelwe ngamashadi ka-1843 nango-1850. Abantu besivumelwano ugqozi olubabize ngokuphindaphindiwe ngokuthi yiLawodikeya bazilahla izindlela zakudala, benqaba ukulalela izwi elingemva kwabo, ngakho-ke baphinda umlando wokugcina ka-Israyeli wasendulo njengoba bekhafulelwa ngaphandle emlonyeni weNkosi. Kungani lokhu kwenzeka kulabo Ababiza ngokuthi, “abantu Bami na?”
The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.
Umfanekiso wezintombi eziyishumi, ochaza isipiliyoni sobu-Adventismu, ugcwaliseka kabili, kanye ekuqaleni bese kuthi futhi ekupheleni kobu-Adventismu. USister White ufundisa ukuthi lo mfanekiso sewugcwalisekile futhi uyogcwaliseka kuze kube ngohlamvu, futhi nokuthi lo mfanekiso kufanele ngaso sonke isikhathi uqondwe njengeqiniso lamanje, njengoba kunjalo nangengelosi yesithathu.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ngiye ngivame ukukhonjiswa emfanekisweni wezintombi eziyishumi, ezinhlanu zazo zazihlakaniphile, kanti ezinhlanu ziyiziwula. Lo mfanekiso ugcwalisekile futhi uyakugcwaliseka kuze kube sekugcineni kwayo yonke imininingwane, ngoba unokusetshenziswa okukhethekile kulesi sikhathi, futhi, njengomyalezo wengelosi yesithathu, ugcwalisekile futhi uzoqhubeka uyibe yiqiniso lamanje kuze kube sekupheleni kwesikhathi.” Review and Herald, Agasti 19, 1890.
Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.
I-Adventism yamaMillerite yagcwalisa ukulinda komfanekiso emfanekisweni phakathi kwesibikezelo sabo esahluleka sango-1843 nesibikezelo esiqondile sango-Okthoba 22, 1844. Imininingwane engokwesiprofetho yalomlando miningi futhi ibalulekile, kodwa ngifisa nje ukuveza ukuthi umfanekiso wezintombi eziyishumi uxhumene ngokuqondile nengelosi yesithathu njengoba uDade White esanda kusho.
From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.
Kusukela ngo-1798 kuze kube ngu-Okthoba 22, 1844, umlayezo wengelosi yokuqala wamemezela ukuvulwa kokwahlulela. Ngaphambi nje kokuba ukwahlulela kuqale, kwagcwaliseka Isimemezelo Saphakathi Nobusuku somfanekiso wezintombi eziyishumi. Ngakho-ke, lapho ingelosi yesithathu imemezela ukuvalwa kokwahlulela, isimemezelo seSikhalo Saphakathi Nobusuku siyophinde siphindwe futhi.
The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.
Ukuqonda ukuthi amabandla amaProthestani ayewulahlile umyalezo kaNkulunkulu, ngalokho abe esephenduka amadodakazi aseBhabhiloni, kwaba ukufika komyalezo wengelosi yesibili kanye nokuqala kwesikhathi sokulibala emzekelisweni owawugcwaliseka “ngokwezinhlamvu zawo zonke.” INkosi ayizange ibuye ngo-1843; yalibala ukuze ihlole futhi ibusise izintombi. Isimemezelo sengwelezi yesibili esakhomba amabandla amaProthestani njengamadodakazi aseBhabhiloni sasiwubizo kulabo ababesesemabandleni lawo awileyo ukuba baphume bame kanye namaMillerite nokuqonda kwawo iziprofetho. Emhlanganweni wekamu wase-Exeter uSamuel Snow wanikeza ubufakazi obabudingeka ukuze kuqinisekiswe ukufika kweNkosi ngo-Okthoba 22, 1844, futhi umyalezo Wokukhala Kwaphezu Kwamabili wasabalala ezweni lonke njengamagagasi anamandla olwandle. Khona-ke ingelosi yesithathu yafika ekuDumaleni Okukhulu kwango-Okthoba 22, 1844.
This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.
Lokhu bekuyisifinyezo esifushane somlando wokuqala engishiye kuwo amaphuzu amaningi, ukuze ngihlukanise amaphuzu ambalwa abonakala ehlobene kakhulu nalokho esikubhekisisayo.
We will continue these thoughts in the next article.
Sizoqhubekisa le micabango esihlokweni esilandelayo.