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# The Book of Daniel - Number Sixty-One

Incwadi kaDaniyeli - Inani Amashumi Amathandathu Ananye

Unveiling the Prophetic Tapestry: Understanding Daniel’s Visions, the Covenant, and the Sealing Time in the Last Days

Ukutyhilwa koLwakhiwo loSiprofeto: Ukuqonda iMibono kaDaniyeli, uMnqophiso, neXesha lokuTywinwa kwiMihla yokuGqibela

Author

Jeff Pippenger

Published

January 25, 2024

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Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

UGabriyeli weza kuDaniyeli kwisahluko sesithoba ukuze amnike ukuqonda nobulumko ngemibono emibini eyayibonisiwe kwisahluko sesibhozo.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Wandazisa, wathetha nam, wathi, Owu Daniyeli, ndiphumile ngoku ukuze ndikunike ubulumko nokuqonda. Ekuqaleni kwezibongozo zakho kwaphuma umyalelo, yaye ndize kukubonisa oko; kuba uthandwa kakhulu; ngako oko yiqonde le nto, uze uqwalasele umbono. Daniyeli 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Ukuze uDaniyeli abe “nokuqonda” awayekufuna, uGabriyeli wamxelela ukuba aqonde zombini “umcimbi” kunye “nombono.” “Umcimbi” wawungumbono wokunyathelwa phantsi kwendawo engcwele nomkhosi, yaye “umbono” wawungumbono wokubonakala komhla wama-22 Oktobha, 1844. UDade White naye ugxininisa le mibono mibini xa esazisa ukuba uDaniyeli wayefuna ukuqonda ubudlelane phakathi kokuthinjwa kweminyaka engamashumi asixhenxe neminyaka engamawaka amabini anamakhulu amathathu. Iminyaka engamashumi asixhenxe yiyo uGabriyeli awayichaza njenge “mcimbi,” yaye “umbono” wawuyiminyaka engamawaka amabini anamakhulu amathathu. UDaniyeli umele “izilumko” zemihla yokugqibela, xa uGabriyeli enika ukutolikwa kweminyaka engamawaka amabini anamakhulu amathathu. “Izilumko” ziyawuqonda zombini “umcimbi” kunye “nombono” ekutolikeni kukaGabriyeli; abangendawo abaqondi. AmaMillerite ayewuqonda “umcimbi” kunye “nombono,” kodwa ngendlela encinane kuphela.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Iminyaka engamakhulu amane anamashumi alithoba yexesha lovavanyo yayilixesha elalisekelwe phezu kweminyaka engamakhulu amane anamashumi alithoba yokuvukela umnqophiso “wamaxesha asixhenxe” omelwe kuLevitikus amashumi amabini anesihlanu namashumi amabini anesithandathu. Ukuthinjwa kweminyaka engamashumi asixhenxe kwakusisixa sayo yonke iminyaka umhlaba owawungavunyelwanga ukuba wonwabele ukuphumla kwawo.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Iveki uKristu awaqinisa ngalo umnqophiso nabaninzi, yayiyimbonakaliso yembambano yomnqophiso wakhe, njengoko imelwe ngamaxesha amabini eentsuku eziliwaka elinamakhulu amabini anamashumi amathandathu. Loo veki yesiprofeto yahlulwa ngumnqamlezo, ofuzisela itywina likaThixo.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

> “Luyintoni na itywina loThixo ophilayo, olubekwa emabunzini abantu baKhe? Luphawu olunokufundwa ziingelosi, kodwa hayi ngamehlo abantu; kuba ingelosi etshabalalisayo imele ilubone olu phawu lwenkululeko. Ingqondo enokuqonda ilubonile uphawu lomnqamlezo waseKalvari koonyana neentombi ezamkelweyo zeNkosi. Isono sokwaphula umthetho kaThixo sisusiwe. Banxibe ingubo yomtshato, yaye bayathobela, bathembeke kuyo yonke imiyalelo kaThixo.” Manuscript Releases, volume 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Loo veki lwalungumfuziselo wamaxesha amabini eminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, ahlulwe ngumthetho weCawa wange-538, (uphawu lwerhamncwa) apho ubuhedeni, kwandulelwa, kwaza emva koko ubuPopu, banyathela phantsi ingcwele nomkhosi. Kangangeentsuku eziliwaka elinamakhulu amabini anamashumi amathandathu, uKristu wanikela ubungqina baKhe; kwaza kwangolunye ixesha lweentsuku eziliwaka elinamakhulu amabini anamashumi amathandathu, uKristu wanikela obo bungqina bunye ngabafundi baKhe. Kangangeminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, uSathana wanikela ubungqina bakhe ngobuhedeni; kwaza kwangolunye ixesha lweminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, uSathana wanikela ubungqina bakhe ngobupopu.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Umnqophiso, owathi ngenxa yokungathobeli kukaSirayeli wamandulo waba “yimbambano” kaThixo, yayingumnqophiso weLevitikus isahluko samashumi amabini anesihlanu, owawuchaza ukuphumla komhlaba, kunye nejubhile eyayimele ukubhiyozelwa ngonyaka wamashumi amane anesithoba.

> And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

> Waza wathetha uYehova kuMoses entabeni yeSinayi, wathi, Thetha koonyana bakaSirayeli, uthi kubo, Xa nithe nafika ezweni endininika lona, elo lizwe liya kugcina isabatha kuYehova. Iminyaka emithandathu uya kuyihlwayela intsimi yakho, neminyaka emithandathu uya kuwuthena umdiliya wakho, uqokelele iziqhamo zawo; kodwa ngonyaka wesixhenxe kuya kubakho isabatha yokuphumla kwelo lizwe, isabatha kuYehova; akuyi kuyihlwayela intsimi yakho, akuyi kuwuthena nomdiliya wakho. Oko kukhula ngokwalo kwisivuno sakho akuyi kukuvuna, neediliya zomdiliya wakho ongathenwanga akuyi kuziqokelela; kuba ngumnyaka wokuphumla kwelo lizwe. Ke isabatha yelo lizwe iya kuba kukudla kuni; kuwe, nakumkhonzi wakho, nakusicakakazi sakho, nakumkhonzi wakho oqeshiweyo, nakumphambukeli wakho ophambukayo nawe, nasezinkomeni zakho, nakwizilwanyana eziselizweni lakho, yonke ingeniso yalo iya kuba kukudla. Uya kuzibalela izabatha zeminyaka zibe sixhenxe, izihlandlo ezisixhenxe zeminyaka esixhenxe; ibe ixesha lezo zabatha zeminyaka zisixhenxe liya kuba kuwe yiminyaka engamashumi amane anesithoba. Wobangela ke ukuba kuvakale isigodlo sombhiyozo ngomhla weshumi wenyanga yesixhenxe; ngomhla wokucamagushela niya kusivakalisa isigodlo kulo lonke ilizwe lenu. Nothi niwungcwalise umnyaka wamashumi amahlanu, nivakalise inkululeko kulo lonke ilizwe kubo bonke abemi balo; uya kuba ngumbhiyozo kuni; nibuyele elowo emfazweni wakhe, nibuyele elowo kusapho lwakhe. Loo mnyaka wamashumi amahlanu uya kuba ngumbhiyozo kuni; anisayi kuhlwayela, anisayi kuvuna oko kukhula ngokwalo kuwo, anisayi kuqokelela neediliya zomdiliya ongathenwanga kuwo. Kuba ngumbhiyozo; uya kuba ngcwele kuni; niya kudla isivuno sawo siphuma entsimini. Ngomnyaka walo mbhiyozo niya kubuyela, elowo emfazweni wakhe. Levitikus 25:1–13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Ixesha lokuqala lesiprofeto seminyaka engamawaka amabini anamakhulu amathathu, njengoko kunjalo ngeveki uKristu awaqinisa ngayo umnqophiso, kwaneminyaka engamakhulu amane anamashumi alithoba, linxulumene ngokuthe ngqo “namaxesha asixhenxe” akwincwadi yeLevitikus izahluko ezingamashumi amabini anesihlanu nezingamashumi amabini anesithandathu.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

> Yazi ngoko, uqonde ukuba, ukususela ekuphumeni komyalelo wokubuyisela nowokwakha iYerusalem kude kuse kuMesiya iNkosana, kuya kubakho iiveki ezisixhenxe, neeveki ezingamashumi amathandathu anesibini; isitalato siya kuphinda sakhiwe, nodonga ngokunjalo, kwanamaxesha obunzima. Daniyeli 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Amashumi amathandathu anesithoba, aqala ngowama-457 BC, akusa kubhaptizo lukaKristu, nasekuqaleni kweveki awaqinisa ngayo umnqophiso, owawungumnqophiso “wembambano” kaThixo. Kodwa kwakukho iveki yeeveki (iminyaka engamashumi amane anesithoba), eyayahlulwe kula mashumi amathandathu anesithoba ngebinzana elithi “iiveki ezisixhenxe, neeveki ezingamashumi amathandathu anesibini.” Ukuqala ngowama-457 BC, kwakufuneka kubekho iminyaka engamashumi amane anesithoba, okubhekisa ngokucacileyo kumnqophiso weLevitikus isahluko samashumi amabini anesihlanu, nakumbhiyozo wejubilie. Loo minyaka ingamashumi amane anesithoba yayingengomfuziselo nje kuphela wemijikelo yejubili, kodwa kwanowePentekoste, engumhla wamashumi amahlanu olandela iintsuku ezingamashumi amane anesithoba zomthendeleko weeveki.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Iminyaka yokuqala engamashumi amane anesithoba yale minyaka engamawaka amabini anamakhulu amathathu, iminyaka engamakhulu amane anamashumi alithoba, neveki umnqophiso waqinisekiswayo, zonke zinxulumene ngokuthe ngqo neminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, emelwe ngokuthi “amaxesha asixhenxe,” kuLevitikus 26. Yonke into yesiprofeto seminyaka engamawaka amabini anamakhulu amathathu inxulumene ngokuthe ngqo “namaxesha asixhenxe” awabekwa bucala aza alahlwa yi-Adventism ngowe-1863. “Amaxesha asixhenxe” aluphawu lomnqophiso wejubhile, yaye ngenxa yesi sizathu kufanele kuqatshelwe kanjalo ukuba xa iminyaka engamawaka amabini anamakhulu amathathu yaphela ngo-Oktobha 22, 1844, neminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini nayo yaphela kwangolo suku olo, kuba uMoses wabhala kuLevitikus isahluko 25:

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

> Uya kuzibalela iisabatha zeminyaka zibe sixhenxe, izihlandlo ezisixhenxe zeminyaka esixhenxe; nexesha lezo sabatha zisixhenxe zeminyaka liya kuba kuwe yiminyaka engamashumi amane anesithoba. Wosuka uvakalise isandi sexilongo sejubhili ngomhla weshumi wenyanga yesixhenxe; ngomhla wocamagushelo niya kulivakalisa ixilongo kulo lonke ilizwe lenu. Levitikus 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Lonke ixesha lesiprofeto phakathi kweminyaka engamawaka amabini anamakhulu amathathu linxulumene ngokuthe ngqo ne-“zihlandlo ezisixhenxe” zikaLevitikus amashumi amabini anesithandathu, kuquka nomhla ezaphela ngawo zombini ezo zikhathi zesiprofeto. Iminyaka yokuqala engamashumi amane anesithoba yachaza umsebenzi wokwakha kwakhona nowokubuyisela iYerusalem owawuza kugqityezelwa njengoko abantu bakaThixo babephuma eBhabhiloni. Itempile yagqitywa phambi komyalelo wesithathu, njengokuba netempile yamaMillerite yagqitywa phambi kokuba kufike ingelosi yesithathu. Kanti ke emva ko-457 BC, “isitrato” sasisafuneka “sakhiwe kwakhona, nodonga, kwanamaxesha obunzima.” NjengoAlfa no-Omega, uYesu usoloko ebonakalisa isiphelo sento, ngesiqalo sento, yaye emva ko-Oktobha 22, 1844, amaMillerite ayefanele ukugqibezela “isitrato” “nodonga,” “ngamaxesha obunzima.”

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

USister White uchaza udonga lokwenyani lokukhuselwa olujikeleze iYerusalem njengomfuziselo womthetho kaThixo, yaye kwangoko emva ko-Oktobha 22, 1844, abathembekileyo bakhokelwa bangena kwingcwele yasezulwini baza baqonda umthetho kaThixo (udonga). Ukuze baqonde umthetho kaThixo, kuquka neSabatha, amaMillerite akhokelwa ukuba abuyele emva kumnqophiso kaSirayeli wamandulo. Ukubuyiselwa “kwesitrato” sokwenyani, kukukubuyiselwa okwafezekiswa ngokwasemoyeni xa amaMillerite abuyela “kwiindlela zakudala” zikaYeremiya. “Amaxesha enkathazo” awayemele ukubakho ngelo xesha lokumiselwa kodonga nesitrato ayemele ukufezekiswa emva ko-1844, yaye iMfazwe Yamakhaya eyayisele isondela ngelo xesha, yaza kungekudala yaqalisa kanye kuloo mbali, yayimela loo maxesha enkathazo.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Ukuba babethembekile, ngebabefikelele kumnyaka wokomfuziselo wamashumi amahlanu wejubhile (apho amakhoboka ekhululwa khona), nowawumelwe kwanangosuku lwamashumi amahlanu lwePentekoste (apho isigidimi senkululeko siya kulo lonke ihlabathi). Kodwa emva ko-1844 inkoliso yaluchasa ukhanyiso lweSabatha, yaye ngo-1863 nayo yasikhaba isigidimi sikaMoses (ezi “zihlandlo ezisixhenxe”), esasiziswe kubo nguEliya (William Miller.) Ngamanye amazwi, bajika bemka “esitratweni” (iindlela zakudala) ababelindeleke ukuba basibuyisele baze bahambe kuso.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

UYesu usoloko ebonakalisa isiphelo ngesiqalo, yaye xa umzekeliso weentombi ezilishumi uphindwa kwimihla yokugqibela, umsebenzi wokubuyiselwa kweYerusalem uya kuphinda ufezekiswe. “Isitrato nodonga” ziya kwakhiwa “ngamaxesha enzima”. Ngoku singena kula maxesha anzima. Umhla wama-22 kuOktobha 1844 ungumfuziselo womthetho weCawa oseluzayo, ngoko ke xa kufika “iyure yenyikima enkulu,” yesiTyhilelo seshumi elinanye, isitrato nodonga ziya kwakhiwa ngamaxesha anzima. Ngoku siza kuwachonga loo maxesha anzima njengoku “ukucaphukiswa kweentlanga” okubangelwa yimfazwe enyukayo yobuSilamsi.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Xa wayechaza oko kwakubhaliwe ngaphambili ngokuphathelele “ixesha lembandezelo,” wanika inkcazo ebhalwe encwadini ethi Early Writings.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. Kwiphepha 33 kunikwe oku kulandelayo: ‘Ndabona ukuba iSabatha engcwele inguwo, yaye iya kuhlala ingudonga olwahlulayo phakathi koSirayeli oyinyaniso kaThixo nabangakholwayo; yaye iSabatha ngumbuzo omkhulu wokumanyanisa iintliziyo zabangcwele bakaThixo abathandekayo, abalindileyo. Ndabona ukuba uThixo wayenabantwana abangayiboniyo nabangayigciniyo iSabatha. Abazange bakukhanye abakunikwayo ngalo mba. Yaye ekuqaleni kwexesha lembandezelo, sazaliswa nguMoya oyiNgcwele njengoko saphumayo saya kuvakalisa iSabatha ngokugcweleyo ngakumbi.’

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Lo mbono wanikwa ngowe-1847 ngexesha kwakukho abazalwana bama-Advent abambalwa kakhulu abagcina iSabatha, yaye nakwaba babembalwa, bambalwa ababecinga ukuba ukugcinwa kwayo kwakubaluleke ngokwaneleyo ukuba kutsalwe umgca phakathi kwabantu bakaThixo nabangakholwayo. Ngoku ukuzaliseka kwaloo mbono kuqalisa ukubonakala. ‘Ukuqala kwelo xesha lembandezelo,’ elikhankanywe apha, akubhekiseli kwixesha eziya kuqalisa ngalo ukuphalazwa izibetho, koko kubhekisa kwixesha elifutshane kanye phambi kokuba ziphalazwe, lo gama uKristu esengcwele. Ngelo xesha, lo gama umsebenzi wosindiso usondela esiphelweni, imbandezelo iya kube isiza phezu komhlaba, neentlanga ziya kuba nomsindo, ukanti ziya kube zibanjwe ukuze zingawuthinteli umsebenzi wengelosi yesithathu. Ngelo xesha ‘imvula yasemva,’ okanye ukuhlaziyeka okuvela ebusweni beNkosi, iya kuza, ukuze inike amandla ilizwi elikhulu lengelosi yesithathu, yaye ilungise abangcwele ukuba bakwazi ukuma ngexesha eziya kuphalazwa ngalo izibetho ezisixhenxe zokugqibela.” Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

Kukho “ixesha elifutshane,” elandulela ukuvalwa kwexesha lovavanyo, apho “iintlanga ziya kuba nomsindo, ukanti zibanjwe zingaphumeleli.” Ngexesha elinye “imvula yamva” iyafika. “Umsindo weentlanga,” ngumqondiso ochongiweyo kwisiTyhilelo isahluko seshumi elinanye.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Zaza iintlanga zaqumba ngumsindo, nayo ke ingqumbo yakho ifikile, nexesha labafileyo, ukuze bagwetywe, nokuba ubanike umvuzo abakhonzi bakho abaprofeti, nabangcwele, nabo baloyikayo igama lakho, abancinane nabakhulu; nokuba ubatshabalalise abo bawonakalisayo umhlaba. IsiTyhilelo 11:18.

Sister White comments on this verse.

USista White uphawula ngale ndinyana.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Ndabona ukuba umsindo weentlanga, ingqumbo kaThixo, nexesha lokugweba abafileyo zazahlukene yaye zicacile ngokwahlukeneyo, enye ilandela enye; kananjalo ukuba uMikayeli wayengekasukumi, nokuba ixesha lembandezelo, elinjengelingazange libekho, lalingekaqali. Iintlanga ngoku ziyacaphuka; kodwa xa uMbingeleli wethu Omkhulu egqibile umsebenzi waKhe engcweleni, Uya kusukuma, ambathe izambatho zempindezelo, aze ke izibetho ezisixhenxe zokugqibela zigalelwe.”

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Ndabona ukuba izithunywa ezine ziya kuyibamba imimoya emine ade agqitywe umsebenzi kaYesu engcweleni, kuze emva koko kufike izibetho ezisixhenxe zokugqibela.” Early Writings, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

“Ukucaphuka kweentlanga” kwenzeka kanye ngaphambi kokuba ixesha lovavanyo livalwe, kuba kulandelwa “yingqumbo kaThixo.” “Ingqumbo kaThixo” yenzeka xa ixesha lovavanyo livalwa, yaye “ixesha lokugweba abafileyo” libhekisela kumgwebo owenzeka ngexesha lewaka leminyaka, kwaye alibhekiseli kumgwebo wabafileyo owaqala ngowe-1844.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

> Ndabona isithunywa sezulu sisihla sivela ezulwini, siphethe isitshixo senzonzobila nomxokelelwane omkhulu esandleni saso. Saza sabamba inamba, inyoka endala leyo, enguMtyholi noSathana, sayibopha iminyaka eliwaka, saza sayiphosa enzonzobileni, sayivala, sabeka netywina phezu kwayo, ukuze ingabi sazikhohlisa iintlanga, ide izaliseke iminyaka eliwaka; emva koko imelwe kukukhululwa okwethutyana. Ndabona neetrone, baza bahlala kuzo, banikwa umgwebo; ndabona nemiphefumlo yabo banqunyulwayo iintloko ngenxa yobungqina bukaYesu nangenxa yelizwi likaThixo, nabo babengalinqulanga irhamncwa, kwanomfanekiso walo, bengalifumananga nophawu lwalo emabunzini abo, nasezandleni zabo; baza baphila balawula noKristu iminyaka eliwaka. IsiTyhilelo 20:1–4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Umgwebo “abawanikwa wona” abangcwele uchaza ukuba baya kugweba abangendawo ngexesha leminyaka eliwaka, hayi ukuba bona bayagwetywa.

> “During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

> “Ngexesha leminyaka eliwaka phakathi kovuko lokuqala nolwesibini kugwetywa abangendawo. Umpostile uPawulos ubhekisa kulo mgwebo njengesiganeko esilandela ukuza kwesibini. ‘Musani ukugweba nto phambi kwexesha, ide ifike iNkosi, eya kuthi ikhanyisele izinto ezifihlakeleyo zobumnyama, yaye iveze amacebo eentliziyo.’ 1 Korinte 4:5. UDaniyeli uthi kwakufika Omdala weMihla, ‘abagcwele bOsenyangweni banikwa umgwebo.’ Daniyeli 7:22. Ngelo xesha amalungisa alawula njengookumkani nababingeleli kuThixo. UYohane kwisiTyhilelo uthi: ‘Ndabona iitrone, bahlala phezu kwazo, banikwa umgwebo.’ ‘Baya kuba ngababingeleli bakaThixo nabaKristu, balawule kunye naYe iminyaka eliwaka.’ IsiTyhilelo 20:4, 6. Kungelo xesha ke, njengoko kwakuxelwe kwangaphambili nguPawulos, apho ‘abangcwele baya kuligweba ihlabathi.’ 1 Korinte 6:2. Bemanyene noKristu bagweba abangendawo, bethelekisa izenzo zabo nomqulu womthetho, iBhayibhile, besigqiba isigqibo ngaso sonke isibakala ngokwezenzo ezenziwa emzimbeni. Emva koko isahlulo ekufuneka abangendawo basivezelwe silinganiselwa kubo, ngokwemisebenzi yabo; size sibhalwe ngokuchasene namagama abo encwadini yokufa.

> “Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

> “USathana neengelosi ezingendawo nabo baya kugwetywa nguKristu nangabantu baKhe. UPawulos uthi: ‘Aniyazi na ukuba siya kugweba izithunywa zezulu?’ Ivesi 3. Kanti noYuda uyavakalisa ukuba ‘izithunywa zezulu ezingasigcinanga isikhundla sazo sokuqala, kodwa zashiya indawo yazo yokuhlala, uzigcinele ngemixokelelwane engunaphakade phantsi kobumnyama, ukuze zigwetyelwe umhla omkhulu.’ UYuda 6.”

> “At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

> “Ekupheleni kweminyaka eliwaka uvuko lwesibini luya kwenzeka. Emva koko abangendawo baya kuvuswa kwabafileyo, baze bavele phambi koThixo ukuze kuphunyezwe ‘umgwebo obhaliweyo.’ Ngaloo ndlela umtyhili, emva kokuchaza uvuko lwamalungisa, uthi: ‘Ke bona abafileyo abaseleyo abaphilanga kwada kwagqitywa iminyaka eliwaka.’ ISityhilelo 20:5. Kanti uIsaya uyavakalisa, ngokubhekisele kwabangendawo: ‘Baya kuhlanganiswa ndawonye, njengoko amabanjwa ehlanganiswa emhadini, baze bavalelwe entolongweni, yaye emva kwemihla emininzi baya kuvelelwa.’ UIsaya 24:22.” Imbambano Enkulu, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Ngoko ke kuyacaca ukuba “ukucatshukiswa kweentlanga” kubhekisela “kumaxesha anzima” afikela ihlabathi phambi kokuba kuvalwe ixesha lovavanyo, yaye xa “iintlanga zicatshukisiwe,” ngaxeshanye “ziyabanjwa zinqandwe.”

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

> “Ndabona ukuba umsindo weentlanga, ingqumbo kaThixo, nexesha lokugweba abafileyo, zazizizinto ezahlukileyo nezahlukene ngokucacileyo, esinye silandela esinye.” Early Writings, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

Ngexesha xa “iintlanga zinomsindo,” imvula yamva iqala ukunetha.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ngelo xesha, ngoxa umsebenzi wosindiso usondela ekuvalweni, iya kube isiza imbandezelo emhlabeni, neentlanga ziya kuba nomsindo, kanti ziya kubanjwa zingalawuleki ukuze zingawuthinteli umsebenzi wengelosi yesithathu. Ngelo xesha ‘imvula yamva,’ okanye ukuhlaziya okuvela ebusweni beNkosi, iya kuza, ukunika amandla ilizwi elikhulu lengelosi yesithathu, nokulungiselela abangcwele ukuba beme ngexesha eziya kuthi zigalelwe ngalo izibetho ezisixhenxe zokugqibela.” Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

Kukho ixesha apho “iintlanga zinomsindo,” kodwa kwangaxeshanye “ziyathintelwa.” Kungelo xesha ke apho uKristu amisa khona ubukumkani baKhe bozuko, kuba ubukumkani baKhe ubamisa ngexesha lemvula yasemva.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Imvula yamva iyeza phezu kwabo bahlambulukileyo—bonke ngelo xesha baya kuyamkela njengangaphambili.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> “Xa izithunywa zezulu ezine zikhulula, uKristu uya kumisa ubukumkani baKhe. Akukho namnye ofumana imvula yamva ngaphandle kwabo benza konke abanako.” Spalding and Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

Izicatshulwa ezibini zangaphambili ezivela kwi-Early Writings zichaza ukuba xa iintlanga ziba nomsindo, yaye ngaxeshanye “zibanjwa zingalawuleki,” iingelosi ezine ziyibamba imimoya emine. Ngoko ke umsindo weentlanga umelwe “njengemimoya emine”. Waphinda waqaphela ukuba ngexesha iingelosi ezine zibamba iintlanga ezinomsindo zingalawuleki, imvula yasemva yayiya kufika. Ixesha eliqala xa kufika imvula yasemva, elikwalixesha iintlanga ziba nomsindo, kanti zisabambekile zingalawuleki, liyaqhubeka de uMikayeli eme, luze luvinjwe uvavanyo lwabantu. Elo xesha lixesha lokuba usindiso lufikelela esiphelweni, yaye ngenxa yoko limela umsebenzi wokugqibela kaKristu eNdalweni eNgcwele Kakhulu, ochazwa njengexesha apho eba ecima izono zabantu okanye amagama abo kwiincwadi zomgwebo. Elo xesha, xa iingelosi zibambe imimoya emine, lixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

I-Islam yesiYeha sesithathu ligunya “elicaphukisayo iintlanga,” yaye iYeha sesithathu lafika ngoSeptemba 11, 2001, kodwa i-Islam yakhawuleza “yanqandwa.” “Umoya wasempuma” ngumfuziselo we-Islam, yaye uIsaya uchaza “umoya wasempuma” njengalo “moya urhabaxa,” athi uThixo “awubambe” (awunqande). Imfazwe ye-Islam iboniswa ngokuphindaphindiweyo njengomfazi osezintlungwini zokubeleka, kuba iyimfazwe eyandayo ngamandla eyaqala ngoSeptemba 11, 2001, xa ingelosi enamandla yeSityhilelo seshumi elinesibhozo yehla, njengoko kwaphawulwa ngokuwiswa kwezakhiwo ezikhulu zesiXeko saseNew York.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ngoku kuza ilizwi lokuba ndibhengeze ukuba iNew York imelwe kukukhukuliseka lisaza elikhulu lolwandle? Oku andizange ndikutsho. Ndathi, njengoko ndandijonga izakhiwo ezikhulu zisakhiwa apho, umgangatho phezu komnye, ‘Ziya kuba mbi kangakanani na iziganeko eziya kwenzeka xa iNkosi iya kusuka ishukumise umhlaba ngokoyikekayo! Ngoko ke amazwi eSityhilelo 18:1–3 aya kuzaliseka.’ Isahluko sonke seshumi elinesibhozo seSityhilelo sisilumkiso ngezinto eziza kwehlela ihlabathi. Kodwa andinakho ukukhanya ngokukodwa ngokuphathelele oko kuza kwiNew York, ngaphandle kokuba ndiyazi ukuba ngenye imini izakhiwo ezikhulu zalapho ziya kuwiswa phantsi kukujika nokubhukuqwa kwamandla kaThixo. Ngokukhanya endikunikiweyo, ndiyazi ukuba intshabalalo isemhlabeni. Ilizwi elinye elivela eNkosini, uchuku olunye lwamandla ayo amakhulu, zize ezi zakhiwo zinkulu ziwe. Kuya kwenzeka iziganeko ezinoboyikeka esingenako nokubucingela.” Review and Herald, Julayi 5, 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

Kwiitshathi zango-1843 nezango-1850 ubuSilamsi bumelwe “ngamahashe emfazwe”. KwiSityhilelo isahluko sesithoba, apho kubekwe khona ubuSilamsi booyeha bokuqala neyesibini, isimilo sobuSilamsi sichongwa ngegama lokumkani wobuSilamsi.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> Kwaye babenokumkani phezu kwabo, onguye ingelosi yomngxuma ongenasiphelo, ogama lakhe ngolwimi lwesiHebhere linguAbhadon, kodwa ngolwimi lwesiGrike unalo igama elinguApoliyon. ISityhilelo 9:11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Le ndinyana, ekwisahluko SETHOBA, nendinyana YESHUMI ELINANYE, ichaza ngokwesiprofeto ukuba nokuba imelwe kwiTestamente eNdala (isiHebhere) okanye kwiTestamente eNtsha (isiGrike), ubuntu bobuSilamsi nguAbhadon okanye nguApoliyon. Omabini la magama athetha “intshabalalo nokufa”.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> “Iingelosi zibambe imimoya emine, emelwe lihashe elinomsindo elifuna ukuzikhulula lize ligxalathelane phezu kobuso behlabathi lonke, lithwele intshabalalo nokufa endleleni yalo.” Manuscript Releases, volume 20, 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Imimoya emine lihashe elinomsindo lesiprofeto seBhayibhile, elifuna ukukhululeka liqhawuke. Enye yeempawu zesiprofeto zeli hashe linomsindo kukuba libanjelwe umva, kodwa lifuna ukukhululeka liqhawuke lize lizise “intshabalalo nokufa” phezu komhlaba wonke.

We will continue to address these subjects in the next article.

Siya kuqhubeka nokuxoxa ngezi zihloko kwinqaku elilandelayo.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “Akwaba abantu bakaThixo babesiva intshabalalo ezayo yamawakawaka ezixeko, ngoku esele ziphantse zanikelwa kunqulo-zithixo! Kodwa baninzi kwabo bafanele ukuba bavakalisa inyaniso abamangalelayo baze bagwebe abazalwana babo. Xa amandla kaThixo aguqulayo esehlela iingqondo, kuya kubakho utshintsho olucacileyo. Abantu abayi kuba nakuthanda ukugxeka nokudiliza. Abayi kuma kwindawo ethintela ukukhanya ekubeni kukhanye ehlabathini. Ukugxeka kwabo, ukumangalela kwabo, kuya kupheliswa. Imikhosi yotshaba iyazilungiselela idabi. Iingxabano ezibukhali ziphambi kwethu. Sondelelani, bazalwana noodade, sondelelani. Zibopheni noKristu. ‘Ningatsho nina ukuthi, Umfelandawonye,... ningakoyiki ukoyika kwabo, ningabi naloyiko. Menzeni ngcwele uYehova wemikhosi ngokwakhe; makabe kukoyika kwenu, makabe kukunkwantya kwenu. Yena uya kuba yindawo engcwele; kodwa abe lilitye lesikhubekiso neliweni lesiphoso kuzo zombini izindlu zakwaSirayeli, abe sisibatha nomgibe kubemi baseYerusalem. Yaye baninzi phakathi kwabo abaya kukhubeka, bawe, baphulwe, babanjiswe, bathinjwe.’

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Ihlabathi yindawo yemidlalo yeqonga. Abadlali, abangabemi balo, balungiselela ukudlala indima yabo kumdlalo wokugqibela omkhulu. UThixo akasabonwa. Phakathi kwezihlwele ezikhulu zoluntu akukho bumanyano, ngaphandle kokuba abantu bemanyana ukuze bafezekise iinjongo zabo zokuzingca. UThixo ukhangele. Iinjongo zakhe ngokuphathelele kwizifundo zakhe ezivukelayo ziya kuzaliseka. Ihlabathi alinikwanga ezandleni zabantu, nangona uThixo evumela izinto zokudideka nezokungacwangciseki ukuba zilawule okwethutyana. Amandla avela ezantsi asebenza ukuzisa imiboniso yokugqibela emikhulu kulo mdlalo,—uSathana esiza njengoKristu, esebenza ngako konke ukulukuhla kokungalungisi phakathi kwabo bazibophelela kunye kwimibutho efihlakeleyo. Abo banikezela kuthando lokumanyana basebenza bezalisekisa amacebo otshaba. Unobangela uya kulandelwa sisiphumo.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Ukreqo sele luphantse lwafikelela emdeni walo. Isiphithiphithi sizalise ihlabathi, yaye kungekudala uloyiko olukhulu luza kwehlela uluntu. Isiphelo sisondele kakhulu. Thina siyaziyo inyaniso sifanele ukuba siyazilungiselela oko kuza kuthi kungekudala kwehlele ihlabathi njengommangaliso owoyikekayo nongalindelekanga.” Review and Herald, September 10, 1903.

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