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# The Hidden History of Verse Forty - Number Fifteen

Imbali Efihlakeleyo Yevesi Yamashumi Amane—Inani Leshumi Elinesihlanu

The Second Woe - Part Two

Ishwangusha LesiBini — Icandelo LesiBini

Author

Jeff Pippenger

Published

June 11, 2026

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Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.

USis’ White ubhekisa izihlandlo ezininzi kwelokuba isiqendu esikuIsaya awasifundayo uYesu kwindlu yesikhungu yaseNazarete asizange sivakalise umsebenzi waKhe kuphela, kodwa sasingumfuziselo womsebenzi wethu. Ukuzalisekiswa okugqibeleleyo kwaloo msebenzi uthanjisiweyo kufezekiswa ngabo benza umqondiso wabaliwaka elinamakhulu alikhulu anamashumi amane anesine.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. Isaiah 61:1–7.

> UMoya weNkosi uYehova uphezu kwam; ngenxa yokuba uYehova endithambisile ukuba ndishumayele iindaba ezilungileyo kwabathobekileyo; undithumele ukuba ndibophe amanxeba abantliziyo zaphukileyo, ndivakalise inkululeko kwabathinjiweyo, nokuvulwa kwentolongo kwababotshiweyo; ukuba ndivakalise umnyaka owamkelekileyo kaYehova, nomhla wempindezelo kaThixo wethu; ukuba ndithuthuzele bonke abalilayo; ukuba ndimisele kwabo balilayo eZiyon, ndibanike ubuhle esikhundleni sothuthu, ioli yovuyo esikhundleni sokulila, isambatho sokudumisa esikhundleni somoya wobunzima; ukuze babizwe ngokuba yimithi yobulungisa, isityalo sikaYehova, ukuze azukiswe. Baya kwakha amanxuwa amandulo, baya kuvusa iindawo ezaziphanzisiwe kuqala, bawalungise imizi eyachithwayo, iindawo ezaphanziswa zizizukulwana ezininzi. Kwaye abasemzini baya kuma baluse imihlambi yenu, noonyana bomphambukeli babe ngabalimi benu nabalimi bezidiliya zenu. Ke nina niya kubizwa ngokuba ningabaPristi bakaYehova; abantu banibize ngokuba ningabaPhathiswa boThixo wethu; niya kudla ubutyebi beentlanga, nizidle ngobuqaqawuli bazo. Esikhundleni sehlazo lenu niya kuba nokuphindwe kabini; endaweni yokudideka baya kuvuya ngesabelo sabo; ngenxa yoko ezweni labo baya kulidla ilifa eliphindwe kabini; uvuyo olungunaphakade luya kuba kubo. Isaya 61:1–7.

In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”

Kwinqaku elandulelayo saqalisa ukuchonga “iyure, inyanga, imini nonyaka” ezaziyinxalenye yesiprofeto sexesha seminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu. Ixesha alisekho, ngoko ke la mabinzana mane exesha kufuneka asetyenziswe ngokomfuziselo ngemihla yokugqibela, xa iimpawu zesiprofeto zentsizi yokuqala neyesibini ziphindwa kwintsizi yesithathu. “Unyaka” “ngunyaka owamkelekileyo weNkosi,” yaye ukwanguwo “umhla wempindezelo kaThixo wethu.”

The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.

“Umhla,” “ngumhla wentlekele,” umhla wempindezelo, nowokuphindezela, njengoko wabekwa nguMoses.

> To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. Deuteronomy 32:35.

> Impindezelo yeyam, nembuyekezo; unyawo lwabo luya kutyibilika ngexesha elifanelekileyo; kuba usuku lwentlekele yabo luseduze, nezinto eziza kubafikela ziyangxama. Duteronomi 32:35.

In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.

KuIsaya kungu“nyaka owamkelekileyo” kunye “nomhla wempindezelo,” yaye umhla wempindezelo ngumhla kaMoses “wentlekele,” apho unyawo lwaseLawodike lutyibilika njengoko besamkela impindezelo nembuyekezo. Iyure yenyikima enkulu, umhla wentlekele, unyaka owamkelekileyo, nenyanga yokuqala konke kungqinelana nomthetho weCawa. Igama elithi “inyanga” kuYoweli ligama elongeziweyo, kodwa elo gama longeziweyo lichanekile. Abaguquleli balongeza igama elithi “inyanga” ngokuvumelana nenyaniso yokuba imvula yamva yehla ngenyanga yokuqala.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Ngoko ke vuyani, nina bantwana baseZiyon, nize nithokoze eNkosini uThixo wenu; kuba uninike imvula yokuqala ngomlinganiso, yaye uya kuniniselela imvula, imvula yokuqala, nemvula yokugqibela ngenyanga yokuqala. Yoweli 2:23.

The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.

Igama elithi “inyanga” lutoliko, aluyonxalenye yombhalo wokuqala ophefumlelweyo. IsiHebhere sithetha nje ukuba iimvula ziya kuza “kwasekuqaleni” okanye “njengasekuqaleni”—oko kuthetha ukuba uThixo uya kuzibuyisela iimvula ngexesha lazo elifanelekileyo, kanye njengamaxesha angaphambili. USister White, ngokuphindaphindiweyo, uthelekisa intshukumo yamaMillerite ka-1840 ukuya ku-1844 nePentekoste ukuze achaze imvula yokugqibela kwimihla yokugqibela. Imvula yokugqibela iza “njengasekuqaleni,” eyayiyiPentekoste, athe uSister White, ngokuphindaphindiweyo, wayidibanisa nomthetho weCawa.

> “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.

> “Ingelosi edibanayo ekuvakaliseni isigidimi sengwe yl engelosi yesithathu iya kukhanyisa umhlaba wonke ngobuqaqawuli bayo. Apha kuxelwe kwangaphambili umsebenzi wobubanzi behlabathi lonke namandla angazange aqheleke. Intshukumo yokuza kukaKristu ka-1840–44 yaba yimbonakaliso ezukileyo yamandla kaThixo; isigidimi sengwe yl engelosi yokuqala sathwalelwa kuzo zonke izikhululo zobuvangeli ehlabathini, yaye kwamanye amazwe kwabakho umdla wenkolo omkhulu kunayo yonke eyakhe yabonwa kulo naliphi na ilizwe ukususela kuHlaziyo lwenkulungwane yeshumi elinesithandathu; kodwa ezi ziya kugqithwa yintshukumo enamandla phantsi kwesilumkiso sokugqibela sengwe yl engelosi yesithathu.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Lo msebenzi uya kufana nalowo woMhla wePentekoste. Njengokuba ‘imvula yokuqala’ yanikelwayo, ekuthululweni koMoya oyiNgcwele ekuvulweni kwevangeli, ukuze ibangele ukuhluma kwembewu exabisekileyo, ngokunjalo ‘imvula yasemva’ iya kunikelwa ekupheleni kwalo ngenxa yokuvuthwa kwesivuno. ‘Ngoko siya kwazi, ukuba sithe saqhubeka ukumazi uYehova: ukuphuma kwaKhe kumisiwe njengokusa; yaye Uya kuza kuthi njengemvula, njengemvula yasemva neyokuqala emhlabeni.’ Hosea 6:3. ‘Vuyani ke ngoko, nina bantwana baseZiyon, nibe nemihlali kuYehova uThixo wenu: ngokuba Uninike imvula yokuqala ngomlinganiso, yaye Uya kunihlisele imvula, imvula yokuqala, nemvula yasemva.’ Joel 2:23. ‘Ngemihla yokugqibela, utsho uThixo, Ndiya kuthulula uMoya waM phezu kwayo yonke inyama.’ ‘Kuye kwenzeke ukuba wonk’ oya kubiza egameni leNkosi uya kusindiswa.’ Acts 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Umsebenzi omkhulu wevangeli awuyi kugqitywa ngokubonakaliswa okuncinane kwamandla kaThixo kunoko kwawuphawula ekuvulekeni kwawo. Iziprofeto ezazalisekiswa ekuthululweni kwemvula yokuqala ekuvulekeni kwevangeli ziya kuphinda zizalisekiswe kwimvula yamva ekuvalweni kwalo. Nantsi ‘amaxesha okuhlaziya’ umpostile uPetros awayewakhangele phambili xa wayesithi: ‘Guqukani ke ngoko, nibuye, ukuze izono zenu zicinywe, xa amaxesha okuhlaziya eya kuza evela ebusweni beNkosi; yaye Iya kuthumela uYesu.’ IZenzo 3:19, 20.” Imbambano Enkulu, 611.

Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.

IPentekoste yaba “kukuvulwa” okanye “kukuqala” komsebenzi weendaba ezilungileyo, yaye imvula yasemva “ekupheleni” “kukugqitywa.” Eyokuqala imela eyokugqibela. Inyanga yokuqala ichaza ukuthululwa koMoya oyiNgcwele ngexesha lomthetho weCawa.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …

> “Akukho namnye kuthi oya kuze afumane itywina likaThixo lo gama izimilo zethu zisenebala nokuba linye okanye isiphako phezu kwazo. Kusele kuthi ukulungisa iziphene ezisezimilweni zethu, ukuhlambulula itempile yomphefumlo kuko konke ukungcola. Ngoko ke imvula yamva iya kwehla phezu kwethu njengoko imvula yokuqala yehla phezu kwabafundi ngoMhla wePentekoste. …

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

> “Nenza ntoni na, bazalwana, kulo msebenzi mkhulu wokulungiselela? Abo bazimanyanisayo nehlabathi bamkela umngundo wehlabathi yaye balungiselela uphawu lwerhamncwa. Abo bangazithembiyo, abazithobayo phambi kukaThixo yaye behlambulula imiphefumlo yabo ngokuthobela inyaniso, aba bamkela umngundo wasezulwini yaye balungiselela itywina likaThixo emabunzini abo. Xa umthetho usiya kuphuma kwaye uphawu lutyatyekwa, isimilo sabo siya kuhlala sicocekile, singenasiphako, ngonaphakade.” Testimonies, volume 5, 214, 216.

The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.

“Inyanga” yokuqala ngumthetho weCawa, “iyure” yenyikima enkulu ngumthetho weCawa, “imini” yentlekele, yembuyekezo nempindezelo ngumthetho weCawa, yaye “unyaka” owamkelekileyo ngumthetho weCawa. Iminyaka elikhulu elinamashumi amahlanu yesiprofeto seshwangusha sokuqala ifikelela esiphelweni kumthetho weCawa, apho kuqala khona iminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Isithi kwingelosi yesithandathu eyay inexilongo, Yikhulule iingelosi ezine ezibotshiweyo emlanjeni omkhulu i-Ewufrathe. Zaza ezo ngelosi zine zakhululwa, zona zazilungiselelwe iyure, nomhla, nenyanga, nonyaka, ukuze zibulale isahlulo sesithathu sabantu. IsiTyhilelo 9:14, 15.

The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.

“Izithunywa ezine” ezazi “zibotshiwe emlanjeni omkhulu iYufrathe” “ziyakhululwa” ngexesha lomthetho weCawa. Ngokwesiprofeto “zilungisiwe” ukulungiselela iyure, umhla, inyanga nonyaka wesijwili sesibini ukuze zibulale isahlulo sesithathu sabantu. I-United States ibulawa njengobukumkani besithandathu besiprofeto seBhayibhile ngexesha lomthetho weCawa, yaye i-United States sisinye kwisithathu somanyano oluphindwe kathathu olusekwayo ngexesha lomthetho weCawa. Isijwili sesibini siyaphindwa kwisijwili sesithathu, kanye njengokuba isithunywa sesibini siphindwa kwisithunywa sesithathu.

Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.

Ezo moya zine zakhululwa ngomhla we-9/11, ziphawula ukuqala kokutywinwa kwekhulu elinamashumi amane anesine amawaka, zaza ngoko nangoko emva koko zabanjwa. Xa abo bamelwe kuIsaya amashumi amathandathu ananye abalilayo bethuthuzelwa, bathuthuzelwa ngokuphalazwa okupheleleyo koMthuthuzeli ngexesha lomthetho weCawa, ekwangulo “yure” yenyikima enkulu. Abo balilayo ngonyaka owamkelekileyo, ngabo kanye abo balilayo kuHezekile isahluko sesithoba abafumana itywina likaThixo. UYesu waqalisa ulungiselelo lwaKhe ngokucaphula kuIsaya amashumi amathandathu ananye, yaye uDade White udibanisa isibhengezo saKhe nomsebenzi wethu.

> “Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.

> “UKristu wavakalisa umsebenzi wakhe ehlabathini xa, kwindlu yesikhungu yaseNazarete, wafunda esiprofetweni sikaIsaya esithi: ‘UMoya weNkosi uphezu kwam, ngokuba indithambise ukuba ndishumayele iVangeli kwabasweleyo; indithume ukuba ndiphilise abantliziyo zaphukileyo, ndishumayele inkululeko kwabathinjiweyo, nokubuyiselwa kokubona kwiimfama, ndikhulule abo batyunyuziweyo, ndishumayele umnyaka owamkelekileyo weNkosi.’ Hayi umsebenzi omkhulu owawuphambi kwakhe!—Ukushumayela umnyaka owamkelekileyo weNkosi. Eli xesha liquka iminyaka ngeminyaka, lisuka kwinkulungwane liye kwinkulungwane, lo gama ixesha lovavanyo lisahleli. UThixo ulindele ukuva ukucela nokunkqonkqoza; ekhangele ukubona uluntu lusondela kuye, onguyena yedwa onokusinceda. Unqwenela ukuxolela izono zabo, nokubamkela babe ngabakhe. Uya kwamkela wonke umphefumlo ozisolayo oza kuye; kuba kwakungenxa yokwenza lo msebenzi uThixo wamthambisa uNyana wakhe okuphela kwamzeleyo.”

> “But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.

> “Kodwa kwakutheni ukuze uKristu angasigqibi isibhengezo esibhaliweyo kuIsaya? Kwakutheni ukuze alishiye igatya elithi, ‘nomhla wokuziphindezela koThixo wethu’? Inxalenye yokugqibela yalesi sivakalisi yayiyinyaniso kanye njengokuba injalo inxalenye yokuqala; yaye uKristu akazange ayikhanyele inyaniso ngokuthula kwakhe, ngokubamba inxalenye yamazwi akhe awawanika umprofeti wakhe onyuliweyo. Kodwa eli gatya lokugqibela yayilelo ababelivuyela abamphulaphulayo ukuma kulo ngengcinga, yaye babelityekele ekulisebenziseni, bevakalisa isigwebo phezu kwabo bonke ababengengabo benkolo yabo. Esikhundleni sokunika abantu amazwi enyaniso nobulungisa noxolelo, babebafundisile ukuba uThixo wayelithiyile lonke ilizwe labahedeni. Isimo sikaThixo esinjengesikaYise sasingamiselwe kakuhle, saza sangcwatywa phantsi kwezithethe zabantu. Signs of the Times, Januwari 14, 1897.”

> “The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.’

> “Uthumo lwabantu bakaThixo kweli xesha luchazwe ngamazwi okuphefumlelwa achaza umsebenzi kaMesiya: ‘UMoya weNkosi uYehova uphezu kwam, ngokuba uYehova undithambisile ukuba ndishumayele iindaba ezilungileyo kwabamnene; undithumile ukuba ndiphilise abantliziyo zaphukileyo, ukuba ndivakalise inkululeko kwabathinjiweyo, nokuvulelwa kwentolongo kwababotshiweyo; ukuba ndivakalise umnyaka owamkelekileyo kaYehova, nomhla wokuphindezela kaThixo wethu; ukuba ndithuthuzele bonke abalilayo, ukuba ndimisele abo balilayo eZiyon, ukuba ndibanike ubuhle esikhundleni sothuthu, ioli yovuyo esikhundleni sokulila, ingubo yokudumisa esikhundleni somoya wobuthathaka; ukuze babizwe ngokuba yimithi yobulungisa, ukutyalwa kukaYehova, ukuze azukiswe.’”

> “‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.

> “‘Kwaye baya kwakha amanxuwa amandulo, baya kuvusa iindawo ezazitshatyalalisiwe ngaphambili, balungise izixeko ezaba yinkangala, iindawo ezazitshatyalalisiwe zezizukulwana ezininzi.’” Lake Union Herald, November 11, 1908.

Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.

Phambi kokuba siqhubele phambili kulu phindaphindo lweshwangusha lesibini phakathi kweshwangusha lesithathu, sifanele sizikhumbuze ukuba lo myalezo umele uqondwe ngokubekwa “umgca phezu komgca.” Oku kubonisa ukuba yonke “iyure,” “imini,” “inyanga” ne “nyaka” kwilizwi eliphefumlelweyo ehambelana nomxholo womthetho weCawa nayo imele ukusetyenziswa ekulungiseleleni kokuba ubuSilamsi buhlasele umthetho weCawa.

As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel “hour” is mentioned five times.

Njengomzekelo: igama elithi “yure” lifumaneka kuphela kwincwadi enye yeTestamente eNdala, yaye loo ncwadi yincwadi kaDaniyeli. KuDaniyeli “yure” ikhankanywa izihlandlo ezihlanu.

> And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.

> Yaye nabani na ongayi kuqubuda aze anqule, uya kuphoswa ngelo lixa kanye embindini weziko lomlilo ovuthayo. … Ke ngoku, ukuba nilungele ukuba, ngalo naliphi na ixesha nisiva isandi lexilongo, lombhobho, lohadi, lesakebute, lomsaltare, neladulcimer, nazo zonke iintlobo zomculo, niwe phantsi ninqule umfanekiso endiwenzileyo; kulungile ke: kodwa ukuba aninquli, niya kuphoswa ngelo lixa kanye embindini weziko lomlilo ovuthayo; yaye ngubani na loo Thixo onokunihlangula esandleni sam? Daniyeli 3:6, 15.

Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.

UDade White usebenzisa ngokuphindaphindiweyo isahluko sesithathu sikaDaniyeli, yaye ngenxa yoko “kwangelaa lixa” usisebenzisa kumthetho weCawa. Kwisahluko sesine sikaDaniyeli, uDaniyeli uyaphazamiseka “iyure enye” njengoko esokola ukuchaza umgwebo ozayo phezu kukaNebhukadenetsare.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Waza ke uDaniyeli, ogama lakhe lalinguBheleshatsare, wamangaliswa iyure yonke, neengcinga zakhe zamphazamisa. Wathetha ukumkani, wathi, Bheleshatsare, makungakukhathazi iphupha, nokuchazwa kwalo. Waphendula uBheleshatsare, wathi, Nkosi yam, akwanga iphupha lingaba kwabo bakuthiyileyo, nokuchazwa kwalo kube kwiintshaba zakho. Daniyeli 4:19.

Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.

UDaniyeli uyamangalisa “iyure enye” njengoko ezama ukuqonda indlela aza kumazisa ngayo uNebhukadenetsare ngomgwebo wakhe ozayo. UDaniyeli umele umthunywa wengelosi yokuqala ovakalisa ukuba “iyure” yomgwebo ifikile. Isiprofeto sakhe sinikwe uNebhukadenetsare, yaye kunyaka omnye kamva umgwebo phezu kweBhabheli uziswa phezu kukaNebhukadenetsare.

> The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

> Ngaloo lixa loo nto yazaliseka phezu koNebhukadenetsare; wagxothwa phakathi kwabantu, wadla ingca njengeenkomo, nomzimba wakhe wamanzi ngombethe wezulu, de iinwele zakhe zakhula zafana neentsiba zamaxhalanga, neenzipho zakhe zafana neenzipho zeentaka. Daniyeli 4:33.

Daniel is predicting the soon-coming Sunday law, and when it arrives it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.

UDaniyeli uxela kwangaphambili umthetho weCawa oza kufika kungekudala, yaye xa ufika uba “lixesha” lomgwebo phezu kweBhabheli. Omabini la “maxesha” achaza umthetho weCawa, onguloo yure yenyikima enkulu. UNebhukadenetsare nguye ialfa, yaye uBheleshatsare yi-omega yebali leBhabheli, yaye uBheleshatsare wabulawa kanye ngobo busuku obabubonakala ngabo ukubhala kwesandla eludongeni.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

> Ngaloo elo laphuma iminwe yesandla somntu, yabhala malunga nesiphatho sesibane phezu kodaka lodonga lwebhotwe likakumkani; waza ukumkani wabona inxalenye yesandla esasibhala. Daniyeli 5:5.

The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.

“Kwa elo lalinye” okubhalwa kwavela eludongeni kuchaza ixesha apho umthetho weCawe obhaliweyo wangeCawa utshabalalisa “udonga” lokwahlukana kwecawe norhulumente kumthetho wangeCawa, yaye emva koko iBhabheli yaphela, njengokuba ne-United States iphela njengobukumkani besithandathu besiprofeto seBhayibhile. Njengobukumkani besithandathu, i-United States ingamandla alawulayo iminyaka engamashumi asixhenxe efuziselayo kuIsaya amashumi amabini anesithathu, xa ihenyukazi laseTire lilityalwa. Ubukumkani okanye ukumkani uIsaya abhekisa kubo ziintsuku zeminyaka engamashumi asixhenxe, yaye ubukumkani obalawula iminyaka engamashumi asixhenxe kwisiprofeto seBhayibhile yayiyiBhabheli. Ukuwa kweBhabheli kaBheleshatsare kufanekisa ukuwa kwe-United States, kumthetho wangeCawa, apho umbhalo wesandla eludongeni uhambelana nokuthetha njengenamba kweSityhilelo seshumi elinesithathu.

In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.

KwiSityhilelo isahluko seshumi elinesibhozo umgwebo phezu kweBhabheli uqala kumthetho weCawa kwivesi yesine xa ilizwi lesibini lichaza ukuba umgwebo walo uza ngelixa elinye, kwanangosuku olunye.

> 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

> Ndaza ndeva elinye izwi liphuma ezulwini, lisithi, Phumani kuye, bantu bam, ukuze ningabi ngabahlanganyeli bezono zakhe, nokuze ningamkelwa zizibetho zakhe. Kuba izono zakhe zifikelela ezulwini, yaye uThixo uzikhumbule iinqumle zakhe. Mbuyiselani kwangoko njengoko wanibuyisela nina, niphinde kabini kuye ngokwemisebenzi yakhe: kwindebe ayizalisileyo, mzaliseleni kabini. Kangangoko ezizukisile yena, waza waphila ngobunewunewu, mnikezeni intuthumbo nosizi olungako; kuba uthi entliziyweni yakhe, Ndihleli ndiyikumkanikazi, andingomhlolokazi, yaye andiyi kuze ndibone ntlungu. Ngenxa yoko izibetho zakhe ziya kuza ngemini enye, ukufa, nesijwili, nendlala; yaye uya kutshiswa ngokupheleleyo ngomlilo; kuba inamandla iNkosi uThixo emgwebayo. Kanjalo nookumkani bomhlaba, abahenyuzene naye baza baphila ngobunewunewu kunye naye, baya kumlilela, bamsizela, bakubona umsi wokutsha kwakhe, bemi kude ngenxa yokoyika intuthumbo yakhe, besithi, Yeha, yeha, sixeko eso sikhulu iBhabhiloni, sixeko eso sinamandla! kuba ngomzuzu omnye kufikile ukugwetywa kwakho. IsiTyhilelo 18:4–10.

Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.

Kucacile ukuba isigwebo esiqhubela phambili phezu kweBhabheli siqala ngomthetho weCawa okwivesi yesine, xa omnye umhlambi kaThixo ubizwa ukuba uphume eBhabheli. UYohane uchaza ixesha lomgwebo waso njengoko luli “mini” kwangaxeshanye “liyure,” eqinisekisa ukuba iisimboli zexesha zimele ukuqondwa ngokomfuziselo.

Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.

IPasika yayimele igcinwe ngenyanga yokuqala, yaye iPasika ihambelana nomnqamlezo, wona ke uhambelana nomthetho weCawa.

> And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.

> Yaye uYehova wathetha kuMoses nakuAron ezweni laseYiputa, esithi, Le nyanga iya kuba kuni sisiqalo seenyanga; iya kuba yinyanga yokuqala yonyaka kuni. Thethani kulo lonke ibandla lakwaSirayeli, nisithi, Ngosuku lweshumi lwale nyanga makathabathe umntu ngamnye imvana, ngokwendlu yooyise, imvana indlu ngendlu; ke ukuba indlu incinane kakhulu kwimvana, makayithabathe yena nommelwane wakhe okufuphi nendlu yakhe ngokwenani labantu; umntu ngamnye ngokokudla kwakhe niya kuyibala imvana. Imvana yenu mayibe yengenasiphako, ibe yinkunzi eneminyaka emnye; niya kuyithabatha ezimvwini, nokuba kusezibhokhweni. Yaye niya kuyigcina kude kube lusuku lweshumi elinesine lwaloo nyanga; yandule yonke indibano yebandla lakwaSirayeli iyixhele ngokuhlwa. Eksodus 12:1–6.

Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.

IPasika yayisisiqalo sexesha lePentekoste, yaye ngenxa yoko ifuzisela iPentekoste, ethi yona ihambelane nomthetho weCawa. Umnquba wamiswa ngomhla wokuqala wenyanga yokuqala, ngaloo ndlela ufuzisela ukumiswa kwebandla eloyisileyo njengomqondiso ngexesha lomthetho weCawa. “Iyure,” “imini,” “inyanga,” “nonyaka” bentlungu yesibini zichaza umthetho weCawa, yaye umgca phezu komgca ngamnye kuloo mazwi exesha uhambelana nomthetho weCawa xa umxholo uvumelana. Ngexesha lomthetho weCawa, ixesha lesibini lentshutshiso yobupapa liqala, elokuqala lalingamawaka ali-1,260 eminyaka awazisa abafel’ ukholo belo xesha bekhala eNkosini kwisitywina sesihlanu ngombuzo othi “kude kube nini,” de kugwetywe amandla obupapa. Kolu hlambululo-gazi lwesibini lobupapa uYesu uxelele abantu baKhe ukuba mabangakhathazeki ngoko baya kukuthetha xa betshutshiswa.

> But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.

> Ke xa benisa, baninikele, musani ukuxhalaba kwangaphambili ngoko niya kukuthetha, ningakucingi kwangaphambi; kodwa enoba ninikwe ntoni ngelo lixa, thethani oko; kuba asingabo nina bathethayo, nguMoya oyiNgcwele. Marko 13:11.

In the first woe men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.

Kwisibetho sokuqala abantu bathuthunjiswa iminyaka elikhulu namashumi amahlanu. Loo minyaka yaqala ngoJulayi 27, 1299 yaza yaphela ngoJulayi 27, 1449, xa iingelosi ezine zakhulula imimoya emine eyayilungiselelwe iyure, imini, inyanga, nonyaka, ukuze kubulawe isahlulo sesithathu sabantu. Ixesha lokuthuthunjiswa limela ixesha lokumiselwa komfanekiselo werhamncwa eUnited States. Elo xesha ziintsuku ezilishumi elinesihlanu ezimelwe kuLevitikus amashumi amabini anesithathu, ukusuka kumthendeleko wexilongo ukuya kwiPentekoste. Ixesha lokubunjwa komfanekiselo werhamncwa lisusela ku-9/11 kude kuse emthethweni weCawa, kodwa ixesha lokuvakaliswa kwesigidimi sokukhala kwasezinzulwini zobusuku liyifraktali yokubunjwa komfanekiselo werhamncwa ukusuka ku-9/11 kude kuse emthethweni weCawa.

The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.

Ukuqala nokuphela kokutywinwa kukwangulo alfa ne-omega yokubunjwa komfanekiselo werhamncwa. Elinye iqela libumba isimilo sokutywina kukaThixo; elinye lona libumba umfanekiselo werhamncwa. Elo xesha eUnited States liyahambelana nelo xesha linye ehlabathini eliqala kumthetho weCawa. “Inyanga” iluphawu lwentuthumbo enyanzela ukumiselwa komfanekiselo, ngoko ke inyanga ekumthetho weCawa njengoko imelwe yivesi yeshumi elinesihlanu kwiSityhilelo sesithoba ikwamele intuthumbo yamaSilamsi ngexesha lokumiselwa komfanekiselo werhamncwa ehlabathini.

There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.

Kukho nezinye izicelo zesiprofeto zendlela isiprofeto seshwangusha sesibini, kunye neyure, usuku, inyanga nonyaka waso, ezimele ngayo umthetho weCawa nokukhululwa kobuSilamsi ukuba buhlasele i-United States, kodwa kufuneka siqhubele phambili siye kwezinye iingongoma.

In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.

Kwixesha lexesha litshanje, kwezi nyanga zintandathu zidlulileyo okanye ngako oko, bendigxininisa ukuba ubuSilamsi beentlungu ezintathu bunxulunyaniswe ngokwesiprofeto neengelosi ezintathu. Ukusukela kwisibikezelo sikaYakobi semihla yokugqibela sokuba uYuda abe “ngumdiliya” oqhotyoshelwe “kwiesile,” ukuya ekubeni uKristu akhulule iesile ngaphambi kokungena Kwakhe koloyiso, kunye neminye imiqolo, ubuSilamsi bentlungu yokuqala neyesibini bumela umyalezo wesiprofeto owawanika amandla imiyalezo yengelosi yokuqala neyesibini, yaye ubuSilamsi bentlungu yesithathu bumela umyalezo wesiprofeto wengelosi yesithathu.

Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.

Kutsha nje kuye kwabhekiswa kwisahluko esivela kwincwadi ebhalwe ngu-A. T. Jones, yaye sichaza kwa loo nyaniso inye, kodwa sisuka kwenye indlela. UJones usebenzisa igrama nolwakhiwo lweSityhilelo ukubonisa indlela ekungenakwenzeka ngayo ukwahlula amaxilongo amathathu okugqibela e-yeha kwimiyalezo yeengelosi ezintathu. Ugxininisa ukuba ingelosi yokuqala ayinakwahlulwa kweyesibini, kwanokuba eyesithathu ayinakwahlulwa kwezo zimbini zangaphambili. Ugxininiso lukaJones lukwiingelosi ezintathu, yaye ngoxa emisa ityala lakhe malunga nobudlelane obungenakwahlulwa beengelosi ezintathu, uqinisekisa, ngale ngqiqo inye kanye, ukuba ngokunjalo amaxilongo eSityhilelo sesithoba akanakwahlulwa kwiingelosi ezintathu zeSityhilelo seshumi elinesine. Siya kuligqiba eli nqaku ngesahluko sikaJones.

## CHAPTER XI. THE THIRD ANGEL'S MESSAGE

ISAHLUKO XI. ISIGIDIMI SENGELOSI YESITHATHU

> “THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.

> “IMPENDULO kuloo mbuzo ubalulekileyo wanamhlanje, othi, ‘Simele senze ntoni na?’ inokunikwa ngokuqinisekileyo ngokwesiseko samaXilongo aSixhenxe nendawo yezizwe ezikhulu zanamhlanje; kuba impendulo inikwe lilizwi likaThixo, phezu kwaso kanye esi siseko.

> “We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound.’ Revelation 8:13.

> “Sibonile ukuba ezi Ntlupheko zintathu zidityaniswe ngokungenakwahlulwa nezo zintathu zokugqibela kwezi Xilongo zisixhenxe. Kanye embindini wezi Xilongo zisixhenxe—emva kokuphela kweXilongo lesine, naphambi kokuqala kweXilongo lesihlanu—kubhaliwe kwathiwa: ‘Ndaza ndakhangela, ndeva ingelosi ibhabha esazulwini, isithi ngezwi elikhulu, Yeha, yeha, yeha, kwabemi behlabathi ngenxa yezinye izandi zexilongo zeengelosi ezintathu eziseza kuvuthela.’ ISityhilelo 8:13.”

> “That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.

> “Ukuba ooYeha abaThathu banxulumene ngokungenakwahlulwa nabokugqibela abathathu bamaXilongo aSixhenxe, omnye nomnye ngalinye, kubekwa ngaphaya kwayo yonke imibuzo yinyaniso yokuba, xa ukuvuthela kweNgelosi yesiHlanu kuphelile, kubhaliwe kwathiwa: ‘Ludlulile olunye usizi; nanko ke kuseza ezinye iintlungu ezimbini emva koku.’ ISityhilelo 9:12. Kwaye xa ixilongo lesithandathu liphelile, kubhaliwe kwathiwa: ‘Ludlulile usizi lwesibini; nanko ke usizi lwesithathu luza ngokukhawuleza. Yaza ingelosi yesixhenxe yavuthela.’ ISityhilelo 11:15.”

> “Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.

> “Ke kaloku, enxulunyaniswe ngokungenakwahlulwa nale ngelosi ivakalisa ukuza kweeYeha eziNtathu, zona zona ezinxulunyaniswe ngokungenakwahlulwa nezintathu zokugqibela zeeXilongo eziSixhenxe, kukho ‘iNgelosi yesiThathu’ yesiTyhilelo 14.

> “That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.

> “Ukuze oku nako kubonwe njengokuqinisekileyo ngokunjalo, kungabikho nentandabuzo konke konke, masiqale ngoMyalezo weNgelosi yesiThathu weSityhilelo 14, size silandelele emva unxulumano lwawo oluthe ngqo ukuya kwasekuqalekeni kwalo.

> “The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’

> “Amazwi okuqala embhalweni omalunga ‘neNgelosi Yesithathu’ ngala: ‘Yalandela zona enye ingelosi, eyesithathu.’ ISityhilelo 14:9. Oku kubonisa ukuba kukho abanye abahamba ngaphambili, abalandelwa yiNgelosi Yesithathu.”

> “Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’

> “Thabathani ke ngoko ivesi engaphambili ethi: ‘Kwalandela ke enye ingelosi.’ Oku kubonisa ukuba kukho nenye ingelosi eyandulelayo le, ethi, xa le ilandela, iyenze ibe ‘yenye.’”

> “Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’

> “Buyela ngoku kwivesi yesithandathu: ‘Ndabona esinye isithunywa sezulu.’ Oku nako kungqina ukuba kukho isithunywa sezulu esingaphambili esele sihambile, nto leyo eyenza ukuba esi, njengoko sibhabha phakathi kwezulu, sibe ‘sesinye.’”

> “Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’

> “Xa sibuyela emva ngakumbi encwadini yeSityhilelo, asifumani nanye ingelosi, ngaphandle kwengelosi yoXilongo lweSixhenxe, de sifike kwivesi yokuqala yesahluko seshumi; yaye apho sifunda oku: ‘Ndabona enye ingelosi enamandla.’ Eli binzana, njengangaphambili, liqinisekisa ukuba, ngaphambi kwale, kukho ingelosi, nto leyo ethi, xa le iphumelela ukuvela, ibangele ukuba kuthethwe ngayo njengokuthi ‘enye.’”

> “Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’

> “Xa silandela umva ngakumbi, asifumani zithunywa zezulu, ngaphandle kwezithunywa zezulu zeSigodlo seSithandathu neseSigodlo sesiHlanu, side sifike kwindinyana yokugqibela yesahluko sesibhozo; yaye apho sifikelela kweyokuqala, kuba sifunda ukuthi: ‘Ndabona, ndeva isithunywa sezulu’—ingesiso ‘esinye isithunywa sezulu,’ kodwa, ngokokuqala, ‘isithunywa sezulu.’”

> “Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:

> “Ngoko ke, kuqalwa kwiSityhilelo 8:13, kukho uthotho olungaphazamisekiyo lweengelosi ezidibaniswe ligama elithi ‘enye,’ luqhube ngqo lude lufike kwiNgelosi yesiThathu yeSityhilelo 14, kunye nesigidimi sayo. Ngolu hlobo:

> “‘I beheld, and heard an angel." Revelation 8:13.

> “‘Ndabona, ndeva ingelosi.” ISityhilelo 8:13.

> “‘And I saw another mighty angel.’ Revelation 10:1.

> “‘Ndabona esinye isithunywa esinamandla.’ IsiTyhilelo 10:1.

> “‘And I saw another angel.’ Revelation 14:6.

> “‘Ndabona enye ingelosi.’ ISityhilelo 14:6.

> “‘And there followed another angel.’ Verse 8.

> “‘Kwalandela enye ingelosi.’ Ivesi 8.

> “‘And the third angel followed them.’ Verse 9.

> “‘Yaza isithunywa sesithathu sabalandela.’ Indima 9.

> “Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:

> “Mhlawumbi lo mzobo ulandelayo ulula uya kunceda ekwenzeni kucace unxulumano phakathi kwengelosi evakalisa ooYeha abaThathu bezintathu zokugqibela zamaXilongo aSixhenxe, noMyalezo weNgelosi yeSithathu weSityhilelo 14:

> “1st Trumpet Revelation 8:7

> “IXilongo lokuQala ISityhilelo 8:7”

> “2nd Trumpet Revelation 8:8

> “IsiTyhilelo Sexilongo sesi-2 IsiTyhilelo 8:8”

> “3rd Trumpet Revelation 8:10

> “IXILONGO LESITHATHU ISityhilelo 8:10

> “4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.

> “IXilongo leSine Isityhilelo 8:12 ‘Ingelosi’—Yeha, yeha, yeha. Isityhilelo 8:13.

> “5th Trumpet Revelation 9:1–11/ First Woe

> “Uvuthelo lweSihlanu ISityhilelo 9:1–11/ Yeha yokuQala”

> “6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1

> “IXilongo lesi-6 ISityhilelo 9:13 ukuya ku-11:13 Uwoesibini ‘Enye ingelosi enamandla.’ ISityhilelo 10:1”

> “7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6

> “IXILONGO LESI-7 ISityhilelo 11:13–19 Ishwangusha Lesithathu ‘Enye ingelosi. ISityhilelo 14:6

> “‘There followed another.’ Revelation 14:6

> “‘Kwalandela omnye.’ ISityhilelo 14:6”

> “‘The third angel followed them.’ Revelation 14:9.

> “‘Ingelosi yesithathu yabalandela.’ IsiTyhilelo 14:9.

> “The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.

> “Intsingiselo yako konke oku ngoku ingabonwa ngokuzalisekileyo ngakumbi ngokuthathela ingqalelo oko uMyalezo WeNgelosi Yesithathu ngokwenene ukuwo ngokwawo: Ngokucacileyo kwawo, ibinzana elithi ‘iNgelosi Yesithathu,’ ngokungathandabuzekiyo libhekisa kweyesithathu kuthotho lweengelosi ezintathu. Njengoko sekubonisiwe, olu thotho lweengelosi ezintathu, nganye kuzo ithwele umyalezo, lufumaneka kwisahluko seshumi elinesine seSityhilelo, iindinyana 6–12. Imiyalezo yezi ngelosi zintathu iyadibana, ize ifikelele encotsheni kweyesithathu, engayeki ukuvakala de isivuno somhlaba sivuthwe, size silungiselelwe ukuza kweNkosi ukuba isivune.”

> “The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘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 forever 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.’

> “Isigidimi seNgelosi Yesithathu ngokwaso, njengoko sivakaliswa ngamazwi eNgelosi Yesithathu, sisesi silandelayo: ‘Yaza enye ingelosi, eyesithathu, yabalandela, isithi ngezwi elikhulu, Ukuba kukho bani unqula irhamncwa nomfanekiselo walo, aze amkele uphawu lwalo ebunzi bakhe, nokuba sesandleni sakhe, naye uya kusela iwayini yengqumbo kaThixo, egalelwe ingaxutywanga endebeni yomsindo wakhe; yaye uya kuthuthunjiswa ngomlilo nesalfure phambi kweengelosi ezingcwele, naphambi kweMvana; nomsi wokuthuthunjiswa kwabo uyenyuka unyuka ngonaphakade kanaphakade; kwaye abanaphumla mini nabusuku abo banqula irhamncwa nomfanekiselo walo, naye wonke owamkela uphawu lwegama lalo. Nalu unyamezelo lwabangcwele; naba abo bagcina imithetho kaThixo, nokholo lukaYesu.’”

> “This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.

> “Olu nguMyalezo weNgelosi yesiThathu njengoko umi, wahluliwe kwezinye ezimbini. Kodwa, enyanisweni, akunakujongwa njengowahlukileyo; yaye akunakwenziwa ume ngokwahlukana ngokungathi wona wodwa ungumyalezo omnye, owahlukileyo, ehlabathini; kuba kwa awona mazwi okuqala ngawo athi: ‘Ingelosi yesiThathu yalandelana NAZO.’ Ngaloo ndlela, kanye ngawona mazwi okuqala omyalezo ngokwawo, sibhekiswa kungekuphela kwesinye, kodwa kwezimbini, ezandulelayo. Yaye igama lesiGrike eliguqulelwe ngokuthi ‘yalandela’ alithethi ukulandela ngokwahlukana, okanye ukulandela nje kuphela, kodwa lithetha ‘ukulandela kunye,’ njengoko amajoni elandela umphathi wawo, okanye izicaka inkosi yazo; ngoko ke, ‘ukulandela umntu entweni; ukuvumela ukuba ubani akhokelwe.’ Xa kusithiwa ngezinto, lithetha ukulandela njengesiphumo; ukulandela ‘njengesiphumo sento ebisele ihambile ngaphambili.’ Ngaloo ndlela, ngokubhekisele kubantu, iNgelosi yesiThathu ilandela kunye nezo zimbini eziyanduleleyo; yaye umyalezo wayo, njengento, ulandela njengesiphumo, okanye isiphumo esingunobangela, sezo ziye zandulela.”

> “But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.

> “Kanti nangowesiBini kubhaliwe kwathiwa: ‘Kwalandela enye ingelosi.’ Njengokuba kunjalo ngeNgelosi yesiThathu elandela eyesiBini, kunjalo nangeNgelosi yesiBini elandela eyokuQala. Kanti nangeyokuQala kubhaliwe kwathiwa: ‘Ndabona enye ingelosi iphaphazela,’ njalo njalo. Le yeyokuqala kolu luhlu lwesithathu. Kulandela kunye nayo enye; ize iNgelosi yesiThathu ilandele kunye nazo. Kukho ukulandelelana ngokolandelelwano lokuvuka kwazo; kodwa, xa ezi zintathu zithe ngokulandelelana zavuka, ziqhubeka kunye njengezinto zibe nye. EyokuQala ivakalisa isigidimi sayo; eyesiBini iyalandela ize idibane neyokuQala; eyesiThathu izilandela, ize idibane nazo; ukuze, xa ezi zintathu zidibene, zaza zaqhubeka kunye ngamandla azo amanyeneyo, zenze isigidimi esinamandla, esiphindwe kathathu, esivakalayo ngezwi elikhulu. Konke kuyafuneka ukuze kwenziwe iSigidimi seNgelosi yesiThathu siphelele; yaye iSigidimi seNgelosi yesiThathu asinakunikelwa ngokwenyaniso ngaphandle kokunikelwa kwako konke.”

> “What, then, is the threefold message in its respective parts?—Here is the First: ‘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.’

> “Ngoko ke, siyintoni na isigidimi esiphindaphindwe kathathu kwiindawo zaso ezahlukeneyo?—Nantsi eyokuQala: ‘Ndabona enye ingelosi ibhabha esibhakabhakeni, inevangeli engunaphakade ukuba iyishumayele kwabo bahleli emhlabeni, nakuzo zonke iintlanga, nezizwana, neelwimi, nabantu; isithi ngezwi elikhulu, Moyikeni uThixo, nimnike uzuko; kuba lifikile ilixa lomgwebo waKhe: nize nimnqule Lowo wenza izulu, nomhlaba, nolwandle, nemithombo yamanzi.’”

> “Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’

> “Nasi apha owesiBini: ‘Yalandela enye ingelosi, isithi, Iwile, iwile iBhabheli, loo mzi mkhulu, ngokuba zonke iintlanga izinike ukusela iwayini yengqumbo yobuhenyu bayo.’”

> “And here is the Third: ‘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 forever 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.’

> “Nanku nantsi owesiThathu: ‘Yaza iNgelosi yesiThathu yabalandela, isithi ngezwi elikhulu, Ukuba kukho bani unqula irhamncwa nomfanekiso walo, aze amkele uphawu lwalo ebunzini lakhe, nokuba sesandleni sakhe, naye ke uya kusela iwayini yomsindo kaThixo, egalelwe ingaxutywanga endebeni yengqumbo yakhe; aze athuthunjiswe ngomlilo nesalfure phambi kweengelosi ezingcwele, naphambi kweMvana; nomsi wokuthuthunjiswa kwabo unyuka unyuka kuse kuwo amaphakade asemaphakadeni; kwaye abanako ukuphumla imini nobusuku, abo banqula iRhamncwa nomfanekiso waso, nabo bonke abamkela uphawu lwegama laso. Nanku umonde wabangcwele: naba abagcina imithetho kaThixo, nokholo lukaYesu.’”

> “A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.

> “Ukukhangela nje indlela abekwe ngayo amazwi kuwo ngamnye wale miyalezo kuya kutyhila loo ngcinga ikwelesiGrike eliguqulelwe ngokuthi ‘yalandela,’ elithetha ukuthi ‘ukulandela ngenxa yesiphumo.’ OwokuQala uphethe iindaba ezilungileyo ezingunaphakade, ukuba uzishumayele kuso sonke isidalwa, ubiza bonke ukuba boyike uThixo, bamnike uzuko, bamnqule; ngokuba ilixa lomgwebo waKhe lifikile. Ukwaliwa kwalo myalezo kuvelisa imeko yezinto ethi, njengesiphumo soko kwalelwa, ichazwe ngamazwi eNgelosi yesiBini, elandelayo. Kwaye ngenxa yokwaliwa koMyalezo wokuQala; nangenxa yeziphumo zoko kwalelwa, njengoko kubhengezwe kowesiBini; kuveliswa imeko yezinto ethi, njengesiphumo esithe kratya, ifune ukuba iNgelosi yesiThathu ilandele zona, ivakalisa ngezwi elikhulu isilumkiso sayo esoyikekayo nxamnye nobubi obumasikizi obuveliswe njengesiphumo esiphindwe kabini sokwaliwa koMyalezo wokuQala.”

> “And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’

> “Kwaye ukuba ilizwi nomsebenzi weNgelosi yesiThathu zidibana nezelo leYokuqala, kucacile ngamazwi ayo okuvala athi: ‘Naba abagcina imithetho kaThixo, nokholo lukaYesu;’ kuba le nto isoloko iyinjongo yokushunyayelwa kweendaba ezilungileyo ezingunaphakade. Le yintsingiselo yokoyika uThixo nokumnika uzuko, neyokumnqula ‘owenza izulu, nomhlaba, nolwandle, nemithombo yamanzi.’ Ukugcinwa kwemithetho kaThixo nokholo lukaYesu kuphela kwento eya kwenza nawuphi na umphefumlo akwazi ukuma ngexesha lomgwebo wakhe, athi ingelosi yokuqala ngawo ‘ufikile.’”

> “Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.

> “Ngokukhawuleza emva kwamazwi okuvala eNgelosi Yesithathu ‘kwavakala ilizwi livela ezulwini lisithi kum, Bhala, Banoyolo abafileyo abafela eNkosini ukususela ngoku’—ukususela kweli xesha ukuya phambili. ISityhilelo 14:13. Kwaye ngokukhawuleza emva koku kulandela la mazwi, ‘Ndakhangela, nanko ilifu elimhlophe; phezu kwelifu kwakuhleli othile ofana noNyana woMntu, enesithsaba segolide entlokweni yakhe, esandleni sakhe ephethe irhengqa elibukhali. Yaza enye ingelosi yaphuma etempileni, ikhwaza ngelizwi elikhulu kulowo wayehleli phezu kwelifu, isithi, Faka irhengqa lakho uvune; kuba lifikile ixesha lokuba uvune; kuba ukuvuna komhlaba kuvuthiwe. Waza lowo wayehleli phezu kwelifu walifaka irhengqa lakhe emhlabeni; waza umhlaba wavunwa.’ ISityhilelo 14:14–16. Kwaye ‘isivuno sisiphelo sehlabathi.’ Mateyu 13:39.

> “Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.

> “Kwakhona: iNgelosi yesiThathu ilumkisa ngokukodwa bonke abantu nxamnye nokunqula irhamncwa nomfanekiso walo, nokuba zingaba zithini na ezi zinto; yaye, ngokweSityhilelo 19:11–21, sifumanisa ukuba irhamncwa nomfanekiso walo ‘bayaphila’ xa iNkosi isiza ngamafu ezulu, yaye ‘bobabini’ batshatyalaliswa kukubengezela kokufika kwayo.

> “These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.

> “Ezi nyaniso zibonisa ukuba uMyalezo weNgelosi yesiThathu ungumyalezo onamandla, ongowezigaba ezithathu, ovakalayo ngamandla amakhulu, ophuma uye kuzo zonke iintlanga nezizalwane neelwimi nabantu, kanye phambi kokubuya kwesibini kweNkosi; yaye ovuthisa ukuvuthwa kwesivuno somhlaba, alungiselele abantu abalungiselwe iNkosi, kanye njengoko umyalezo kaYohane uMbhaptizi walungiselela indlela yokuza kokuqala kweNkosi. Yaye ngoko ke ungowokugqibela, ongowokuvala, umyalezo kaThixo ehlabathini.

> “And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.

> “Kwaye ngoku, ekubeni sinolu qonda lokuba yintoni uMyalezo weNgelosi yesiThathu ngokwawo, ubudlelane baloo myalezo kwiintlanga ezinkulu zanamhlanje bunokubonakala ngcono ngakumbi ngokuqwalasela iXesha loMyalezo weNgelosi yesiThathu.” A. T. Jones, The Great Nations of Today, 114.

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