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# Rome Establishes the Vision - Number One

IRoma Imisela Umbono — Inani Lokuqala

A Private Interpretation

Ukuhunyushwa Kwasesehlweni

Author

Jeff Pippenger

Published

June 28, 2024

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> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Kwaye ngaloo maxesha baya kuvuka abaninzi bamelane nokumkani wasemzantsi; kwanabaphangi babantu bakowenu baya kuzinyusa ukuze bazimisele ukumisa umbono; kodwa baya kuwa. Daniyeli 11:14.

The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.

Igama elithi “imfundiso” kumxholo wobuKristu limela iinyaniso ezimisiweyo zeBhayibhile. Imibutho eyahlukeneyo ezibiza ngokuba yeyobuKristu inamaqela ahlukeneyo ezinto eziyichazayo njengeemfundiso zeBhayibhile, kodwa inye kuphela iNyaniso. Umahluko phakathi “kwenyaniso epheleleyo” kunye “nobuninzi beembono” ngumxholo ongaphandle kokuqwalaselwa kwethu ngeli xesha.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Ngoko ke uPilato wathi kuye, Ngaba ungukumkani na ke? UYesu waphendula wathi, Utsho wena ukuthi ndingukumkani. Ndazalelwa oku, yaye ndizele oku ehlabathini, ukuze ndingqine inyaniso. Wonke umntu ongowenyaniso uliva ilizwi lam. UPilato wathi kuye, Yintoni na inyaniso? Wathi akukutsho oko, waphuma waya kumaYuda kwakhona, waza wathi kuwo, Andifumani nalinye ityala kuye. Yohane 18:37, 38.

Truth is God’s Word; it is His voice and it is Christ Himself.

Inyaniso liLizwi likaThixo; lilizwi laKhe yaye nguKristu ngokwaKhe.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> “Simele sazi ngokwethu oko kuyilo ubuKristu, oko kuyinyaniso, oko lukholo esilwamkelileyo, nokuba yintoni imithetho yeBhayibhile—imithetho esiyinikiweyo ligunya eliphezulu kunawo onke. Baninzi abakholwayo bengenasono sizathu abanokusekela kuso ukholo lwabo, bengenabungqina obaneleyo ngobunyaniso baloo nto. Ukuba kuvezwa ingcamango ehambelana nezimvo zabo ezazisele zakhiwe ngaphambili, bakhawuleza bakulungele ukuyamkela. Abacingi besuka kwisizathu besiya kwisiphumo, ukholo lwabo alunasiseko sokwenyaniso, yaye ngexesha lovavanyo baya kufumanisa ukuba bakhe phezu kwentlabathi.

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “Lowo uphumla enelisekile lulwazi lwakhe lwangoku, olungagqibelelanga, lweZibhalo, ecinga ukuba luyamanelisa ukuze asindiswe, uphumle ekulahlekisweni okuyingozi okubulalayo. Baninzi abangaxhotyiswanga ngokupheleleyo ngeengxoxo zeZibhalo, ukuze bakwazi ukuqonda impazamo, baze bagwebe zonke izithethe neenkolelo zobuxoki ezithe zanyanzeliswa kubantu ngokungathi ziyinyaniso. USathana ungenise ezakhe izimvo ekunquleni uThixo, ukuze onakalise ubulula bevangeli kaKristu. Inani elikhulu labo abathi bakholelwa enyanisweni yangoku, abalwazi ukuba yintoni na eyenza ukholo olwakha lwanikelwa kwabangcwele—uKristu kuni ithemba lobuqaqawuli. Bacinga ukuba bakhusela imida emidala, kodwa badikidiki yaye abanamdla. Abazi ukuba kuthetha ukuthini ukuluka kumava abo nokuba neempawu zokwenene zothando nokholo. Abangabafundi beBhayibhile abasondeleyo, kodwa bayavilapha kwaye abanankathalo. Xa kuvela ukungavisisani kwezimvo ngeendinyana zeZibhalo, abo bangafundanga ngenjongo, nabangazimiselanga ngoko bakukholwayo, bayaphambuka enyanisweni. Simele sigxininise kubo bonke imfuneko yokuphonononga ngokukhutheleyo inyaniso engcwele, ukuze bazi ukuba bayayazi into eyinyaniso. Abanye babanga ulwazi oluninzi, baze bazive banelisekile yimeko yabo, ngoxa bengenankuthalo ingako emsebenzini, bengenalo uthando olushushu ngakumbi ngoThixo nangemiphefumlo awafela yona uKristu, kunokuba bebenokungamazi kwaphela uThixo. Abayifundi iBhayibhile [ukuze] bazenzele umongo nokutyeba kwayo emiphefumlweni yabo. Abavakalelwa kukuba lilo ilizwi likaThixo elithetha kubo. Kodwa ukuba besingathanda ukuqonda indlela yosindiso, ukuba besingathanda ukubona imisebe yeLanga lobulungisa, simele sizifundisise iZibhalo ngenjongo, kuba izithembiso neziprofeto zeBhayibhile ziphosa imisebe ecacileyo yobuqaqawuli phezu kwecebo elingcwele lentlawulelo, ezi nyaniso zikhulu ezingaqondwa ngokucacileyo.” The 1888 Materials, 403.

We are required to know what those doctrines are, and how to present, establish and defend those truths.

Kufuneka sazi ukuba ziyintoni na ezo mfundiso, nokuba singazibeka njani phambi kwabanye, sizimilise, size sizikhusele ezo nyaniso.

> “It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.

> “Akubonakali kunokwenzeka kuthi ngoku ukuba nabani na angamelana yedwa; kodwa ukuba uThixo wakhe wathetha ngam, ixesha liya kufika xa siya kuziswa phambi kwamabhunga naphambi kwamawaka ngenxa yegama lakhe, yaye ngamnye kuya kufuneka anikele isizathu sokholo lwakhe. Ngoko kuya kuza ukugxekwa okunzima kunako konke phezu kwayo yonke indawo emisiweyo ethe yathatyathwa ngenxa yenyaniso. Kufuneka ke ngoko sifunde ilizwi likaThixo, ukuze sazi ukuba kutheni sikholwa ziimfundiso esizikhuthazayo. Simele siphengulule ngokunzulu amazwi aphilayo kaYehova.” Review and Herald, December 18, 1888.

In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.

Ukuze baziswe phambi “kwamawaka” kuyabonakala ukuba abanye babakhuseli benyaniso kwimihla yokugqibela baya kunyanzelwa ukuba bakhusele inyaniso kwindlela efana nomabonwakude okanye usasazo lwewebhu. Kungenjani na ukuba amawaka abukele ubungqina obunikelwa ngabalikhulu elinamashumi amane anesine amawaka? Iimfundiso esizixhasayo zichaza isiseko sokholo lwethu.

> “The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.

> “Amalungu ebandla aya kuvavanywa aze aqinisekiswe ngamnye ngamnye. Aya kubekwa kwiimeko apho aya kunyanzelwa khona ukungqina inyaniso. Abaninzi baya kubizelwa ukuba bathethe phambi kwamabhunga nasezinkundleni zobulungisa, mhlawumbi ngamnye ngokwahlukileyo yaye eyedwa. Amava awayeya kubanceda kule ngxamiseko baye bawatyeshela ukuwafumana, yaye imiphefumlo yabo ithwalwa sisazela esibuhlungu ngenxa yamathuba achithiweyo neengenelo ezityeshelweyo.” Testimonies, volume 5, 463.

God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.

ILizwi likaThixo alize liphumelele, yaye ngoko ke, ukuba siza kubalwa phakathi kwekhulu elinamashumi amane anesine amawaka, kufuneka sazi into esiyikholelwayo ngokusekelwe koko kubhaliweyo eLizwini likaThixo. Phambi kokuba kufike ixesha lovavanyo xa abantu bakaThixo benyanzelekile ukuba bacacise iimfundiso abazikholelwayo, uThixo uyavumela ukuba iimpazamo zingeniswe ukuze anyanzele abantu bakaThixo ukuba balifunde ngokunzulu iLizwi laKhe.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> “Inyaniso yokuba kungekho mpikiswano okanye ukuphithizela phakathi kwabantu bakaThixo akufanele ithatyathwe njengobungqina obuqinisekileyo bokuba babambelele nkqi kwimfundiso ephilileyo. Kukho isizathu sokoyika ukuba kusenokwenzeka ukuba abahluli ngokucacileyo phakathi kwenyaniso nempazamo. Xa kungekho mibuzo mitsha ivelayo ngenxa yophando lweZibhalo, xa kungekho mahluko kwezimvo ovela oya kubakhuthaza abantu ukuba baziphonongele iBhayibhile ngokwabo ukuze baqiniseke ukuba banenyaniso, kuya kubakho abaninzi ngoku, njengakwimihla yakudala, abaya kubambelela kwisithethe baze banqule into abangayaziyo.”

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> “Ndibonisiwe ukuba abaninzi abavuma ukuba banolwazi lwenyaniso yangoku abayazi into abayikholwayo. Ababuqondi ubungqina bokholo lwabo. Abanalo uxabiseko oluchanekileyo lomsebenzi weli xesha langoku. Xa ixesha lovavanyo lifika, kukho amadoda ngoku ashumayela kwabanye aza kuthi, ekuphicotheni izikhundla azibambileyo, afumanise ukuba zininzi izinto anganako ukunika sizathu sanelisayo ngazo. Bade bavavanywe ngolo hlobo, babengabazi ubukhulu bokungazi kwabo. Kwaye baninzi ebandleni abacinga nje ukuba bayakuqonda abakukholwayo; kodwa, de kuvele impikiswano, ababazi ubuthathaka babo. Xa bohlulwe kwabo banokholo olufanayo nabo baza banyanzeleka ukuba beme bodwa, ngabanye, bachaze inkolo yabo, baya kumangaliswa kukubona indlela ezibhidaniswe ngayo iingcinga zabo ngezinto ababemkele njenge nyaniso. Oku kuqinisekile: phakathi kwethu kubekho ukumka kuThixo ophilayo nokuphendukela ebantwini, kususwa ubulumko obungokobuthixo kubekwe obobuntu endaweni yabo.”

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “UThixo uya kubavusa abantu baKhe; ukuba ezinye iindlela ziyasilela, kuya kungena phakathi kwabo iimfundiso ezilahlekisayo, eziya kubahluza, zahlule umququ kwingqolowa. INkosi ibiza bonke abakholwayo lilizwi laYo ukuba bavuke ebuthongweni. Kufikile ukukhanya okunqabileyo, okufanelekileyo kweli xesha. Yinyaniso yeBhayibhile, ebonisa iingozi ezikufuphi kanye phezu kwethu. Oku kukhanya kufanele kusikhokelele ekuphandeni iziBhalo ngenkuthalo nasekuvavanyeni ngokucokisekileyo kakhulu iimfundiso esizibambayo. UThixo angathanda ukuba zonke iinkalo neendawo zenyaniso ziphandwe ngokupheleleyo nangokuzingisa, ngomthandazo nangokuzila ukutya. Abakholwayo abafanele ukuphumla kwiingcinga nje nasezimbonweni ezingacacanga kakuhle zokuba yintoni na eyenza inyaniso. Ukholo lwabo lumele lusekwe ngokuqinileyo elizwini likaThixo ukuze kuthi, xa kufika ixesha lokuvavanywa baza baziswe phambi kwamabhunga ukuba baphendule ngokholo lwabo, bakwazi ukunika isizathu sethemba elikubo, ngobulali nangokoyika.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Vusa, vusa, vusa. Izihloko esizibeka phambi kwehlabathi mazibe yinyaniso ephilayo kuthi. Kubalulekile ukuba, ekukhuseleni iimfundiso esizithabatha njengezihloko ezisisiseko zokholo, singaze sizivumele ukuba sisebenzise izizathu ezingeyonyani ngokupheleleyo. Ezo zinokwanela ukuthulisa umchasi, kodwa azilihloneli inyaniso. Simele sibeke izizathu eziqinileyo, ezingayi kuthulisa kuphela abachasi bethu, kodwa eziya kumelana nolona hlolo lusondeleyo nolugqobhozayo. Phakathi kwabo bazifundise ukuba ngababambisani beengxoxo kukho ingozi enkulu yokuba bangaliphathi ilizwi likaThixo ngobulungisa. Xa sidibana nomchasi, makube ngumzamo wethu onyanisekileyo ukubeka izihloko ngendlela enokuthi ivuse ukuqiniseka engqondweni yakhe, kunokuba sifune nje ukunika ikholwa ukuzithemba.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.

> “Nokuba yintoni na inkqubela yomntu ngokwengqondo, makangaze, nokuba kungomzuzwana nje, acinge ukuba akukho sidingo sokuphonononga iZibhalo ngokunzulu nangokuqhubekayo ukuze kufunyanwe ukukhanya okukhulu ngakumbi. Njengesizwe sibizelwe, ngamnye kuthi ngokwakhe, ukuba sibe ngabafundi besiprofeto. Simele silinde siphaphele ngokunyaniseka okukhulu ukuze siqonde nawuphi na umtha wokukhanya uThixo aya kusibonisa wona. Simele sibambe izibengezo zokuqala zenyaniso; yaye ngokufunda okuhamba nomthandazo kungafunyanwa ukukhanya okucacileyo ngakumbi, okunokuziswa phambi kwabanye.” Testimonies, volume 5, 708.

The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.

“Abafunzi besiprofeto” abaya kuthi ekugqibeleni babe likhulu elinamashumi amane anesine amawaka baya “kuvavanywa ngamnye ngamnye, baze baqinisekiswe,” phambi kokujamelana kwabo namagunya asemhlabeni aza kuzisa ingxaki yomthetho weCawa oza kufika kungekudala nentshutshiso. Abathembekileyo baya kuqala “bavuselelwe” nguThixo. Iintombi ezileleyo ziya “kuvuselelwa” ebuthongweni eziwele kubo ngexesha lokulibaziseka. Ukuba aziyi kuvuka ngomyalezo awuzisileyo uThixo ngala manqaku athe athunyelwa ukususela ngoJulayi 2023, ngoko uThixo uya kuvumela “uwexuko” “lungene phakathi kwazo” oluya kugqibezela ukwahlulwa kwengqolowa nokhula ngenkqubo yokuhluza. Ngoku sikule nkqubo yokuhluza.

There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.

Kukho iindlela ezintathu ezikhoyo kwabo baye balandela impikiswano malunga nokuchongwa ngokuchanekileyo kweRoma yanamhlanje. Enye indlela yeyokuba i-United States yiRoma yanamhlanje, enye yeyokuba amandla obupopu yiRoma yanamhlanje, yaye eyesithathu yeyokuba zombini ezo ndawo zimbini zangaphambili azichanekanga, nokuba kukho elinye igunya elimelwe ngabaphangi babantu bakaDaniyeli abaziphakamisayo, bawe, baze bamise umbono kwindinyana yeshumi elinesine yesahluko seshumi elinanye sikaDaniyeli.

I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.

Ndiyagxininisa ukuba ukungavumelani malunga nokuba iRoma yale mihla ligunya lobupopu na okanye yi-United States, kuvunyelwe ukuba kungeniswe kule ntshukumo ngenjongo yokunyanzela abantu baKhe ukuba bafunde ilizwi laKhe lesiprofeto. UThixo uzise le mpikiswano njengokubonakalaliswa kwenceba yaKhe. Ndiyagxininisa ukuba ukungavumelani oku kunxulumene ngakumbi nokulungiselela abantu baKhe intlekele ezayo kunokuchonga nje ukuba ngubani olungileyo nongubani ongalunganga malunga neRoma yale mihla. Oku kungavumelani kuvunyelwe kwaza kwacwangciswa nguThixo ukuze kubonakalise, kuye nabani na onqwenela ukubona, ukuba ukuqonda kwakhe buqu ilizwi laKhe lesiprofeto akuphelelanga okanye akuchanekanga. Ngoko ke le mpikiswano ibubungqina benceba kaThixo.

The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.

Impikiswano ayibandakanyi kuphela ukuchongwa kokuba ngubani na amandla amelwe ngamasela abantu bakowenu, kodwa ikwabandakanya nokuba ingaba indlela yomgca phezu komgca, omabini amacala ale mpikiswano avuma ukuba ayayixhasa, isetyenziswa ngokufanelekileyo na. Imithetho yesiprofeto enxulumene nendlela yomgca phezu komgca iquka imigaqo ekhethekileyo yesiprofeto eya kuba yinxalenye yenkqubo yokuhluza ingqolowa nokhula. Izinto ezintathu zendlela yomgca phezu komgca endimisa ngelithi aziqondwa kakuhle kule mpikiswano yangoku zezi: uKristu njengeNyaniso, noKristu njengoAlfa no-Omega, kwakunye nokusetyenziswa kathathu kwesiprofeto.

Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.

Ekugqibeleni abo babambelele ekuqondeni okungachanekanga kwendima yeshumi elinesine kaDaniyeli ishumi elinanye baya kufunyaniswa besekela isikhundla sabo semfundiso phezu kotoliko lwabucala.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Kananjalo sinelizwi lesiprofeto eliqiniseke ngakumbi; enenza kakuhle ukulinanza, njengokukhanya okukhanya endaweni emnyama, kude kuse, kuvele inkwenkwezi yakusasa ezintliziyweni zenu: Nikuqonde kuqala oku, ukuba akukho siprofeto sesiBhalo esichazwa ngokokuzicingela komntu. Kuba isiprofeto asizange size mandulo ngokwentando yomntu; kodwa amadoda angcwele kaThixo athetha eqhutywa nguMoya oyiNgcwele. 2 Petros 1:19–21.

In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.

Kwimpikiswano engendima yeshumi elinesine, umzekelo wento endiyiqondayo njengokuthi “ukutolikwa kwabucala” ufumaneka kwi-The Great Controversy.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> “Njengoko iSabatha iye yaba yeyona ndawo ikhethekileyo yempikiswano kulo lonke ihlabathi lamaKristu, yaye amagunya enkolo nawezoluntu edibene ukunyanzelisa ukugcinwa kweCawa, ukwala okungagungqiyo kwegcuntswana elincinane ukuthobela imfuno ethandwayo kuya kubenza babe zizinto zokunyanyeka kwehlabathi liphela. Kuya kunyanzeliswa ukuba abo bambalwa bema bechasa ummiselo webandla nomthetho wombuso abafanele kunyamezelwa; nokuba kungcono bona bahlupheke kunokuba iintlanga ziphela ziphoswe kwisiphithiphithi nasekungabi namthetho. Le ngxoxo inye, kwiinkulungwane ezininzi ezadlulayo, yaziswa nxamnye noKristu ‘ngabaphathi babantu.’ ‘Kulungile kuthi,’ watsho uKayafa onobuqhophololo, ‘ukuba umntu omnye afele abantu, ukuze uhlanga lonke lungatshabalali.’ Yohane 11:50. Le ngxoxo iya kubonakala iqinisekile; yaye ekugqibeleni kuya kukhutshwa ummiselo nxamnye nabo bangcwalisa iSabatha yomthetho wesine, ubagxeka njengabafanele esona sohlwayo siqatha kakhulu, yaye unika abantu inkululeko yokuba, emva kwexesha elithile, bababulale. UbuRoma kwihlabathi eliDala nobuProtestanti obuwexukileyo kwihlabathi eliTsha buya kulandela ikhondo elifanayo ngakubo abo bahlonela yonke imithetho yobuthixo.” Imbambano Enkulu, 615.

“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.

“ICawa lamaKristu” limela uluntu lwamaKristu lwehlabathi lonke, okanye umzimba odibeneyo wamazwe neenkcubeko apho ubuKristu buyeyona nkolo iphambili. Eli gama lisoloko lisetyenziswa ukubhekisa kwezo ndawo zehlabathi apho ubuKristu buyinkolo elawulayo kwaye bunefuthe elibonakalayo kwinkcubeko, emithethweni, nakwiimimiselo zentlalo. ICawa lamaKristu ibandakanya ububanzi behlabathi bobuKristu ngokubhekiselele kubalandeli balo, kwimpembelelo yenkcubeko, nakwintsingiselo yalo kwimbali. Ngaphandle kokususa uphindaphindo olukhoyo kwi-Ellen White CD-ROM, igama elithi Christendom livela izihlandlo ezilikhulu elinamashumi asixhenxe anesithandathu. Ngokwendawo, uDade White uchaza ukuba iChristendom ngokubanzi imele iYurophu neMelika. Kumxholo kaDade White, iYurophu ichazwa njengeLizwe eliDala, kanti iMelika ichazwa njengeLizwe eliTsha.

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Kodwa irhamncwa elineempondo ezifana nezegusha labonwa ‘liphuma emhlabeni.’ Endaweni yokubhukuqa amanye amagunya ukuze lizimisele lona, uhlanga olunjalo lumelweyo lwalumele ukuvela kummandla owawungahlali mntu ngaphambili, lukhule ngokuthe ngcembe nangoxolo. Alunakuba, ke ngoko, lwavela phakathi kweentlanga ezixineneyo nezisilwayo zeHlabathi eliDala—olo lwandle lwesiphithiphithi ‘lwezizwe, nezihlwele, neentlanga, neelwimi.’ Lwalumele ukukhangelwa kwiLizwekazi laseNtshona.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.

> “Luluphi na uhlanga lweLizwe eliTsha olwalusithi ngowe-1798 luyenyuka lube namandla, lunika isithembiso samandla nobukhulu, lutsalela ingqalelo yehlabathi? Ukusetyenziswa kwalo mqondiso akuvumeli mbuzo. Lunye uhlanga, ibe lunye kuphela, oluhlangabezana neenkcukacha zesi siprofeto; sibhekisa ngokungathandabuzekiyo eUnited States of America.” The Great Controversy, 441.

The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.

Isivakalisi sokugqibela kulo mhlathi siwuqwalaselayo sisetyenzisiwe ukucetyisa ukuba “ubuRoma eHlabathini eliDala nobuProtestanti obuwileyo eLitsha” buchaza “ubuRoma baseHlabathini eliDala” njengobupopu ngexesha lamaXesha oBumnyama, kanti iUnited States (ubuProtestanti obuwileyo) njengoRoma wale mihla, omelwe libinzana elithi “ubuProtestanti obuwileyo eLitsha.” “Elidala” lichazwa njengembali edlulileyo, kanti “elitsha” lichazwa njengembali yale mihla okanye yangoku. Olo setyenziso luyayigqwetha ingqiqo esele imiselwe nguDade White ngazo zombini iNgqobhoko neHlabathi eliDala nelitsha.

Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).

Abo basebenzisa esi sivakalisi ngokwembali edlulileyo neyexesha elizayo, baqinisekisa “utoliko lwabucala” oluchasana ngokuthe ngqo nentsingiselo eyayijoliswe nguDade White. Ibango lelokuba “iHlabathi eliDala” limele imbali edlulileyo, yaye “eliTsha” limele imbali yale mihla okanye yangoku (eNtsha).

The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”

Isiqendu sithi, “siya kulandela.” UbuRoma noboProtestanti obuwexukileyo “siya kulandela ikhondo elifanayo ngakubo abo bazukisa yonke imimiselo yobuthixo.” Ihlabathi eliDala kweso siqendu yiYurophu, yaye iLizwe eliTsha ngamaMerika. USister White ufundisa ukuba ihlabathi liphela liya kujamelana novavanyo lomthetho weCawa, nokuba ubuRoma buya kukhokela kwiintshutshiso eYurophu, yaye ubuProtestanti obuwexukileyo buya kukhokela kwiintshutshiso kumaMerika. AmaMerika neYurophu zezona zinto zichazwa ngokuba “yiNgqobhoko.” Bobabini ubuRoma noboProtestanti obuwexukileyo “siya kulandela ikhondo elifanayo ngakubo abo bazukisa yonke imimiselo yobuthixo.”

“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.

“Kuya kulandela” kuchaza isenzo sexesha elizayo esiya kwenziwa ngawo omabini la magunya, yaye akunakwenzeka ngokwemigaqo yolwimi ukucebisa ukuba ubuRoma boMhlaba oMdala bungamandla obupapa amaXesha oBumnyama. Intshutshiso eya kwenziwa ngawo omabini la magunya ikwixesha elizayo. Inkcazelo yalo binzana ithi “kuya kulandela,” yaye lithetha ukulandela okanye ukugxotha into ngenjongo yokuyifezekisa okanye yokuyizuza. Libonisa isenzo sexesha elizayo apho umntu okanye iqela lizibophelela ekufuneni ngenkanuko injongo okanye umgomo othile.

The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.

Esi sivakalisi sinokusetyenziswa kwiimeko ezahlukeneyo: “Uya kulandela umsebenzi wobugqirha,” okuthetha ukuba uceba ukusebenza nzima ukuze abe yingcali kwezonyango. “Uya kulandela isidanga kwezobunjineli,” kubonisa ukuba unenjongo yokufunda ezobunjineli kwiziko lemfundo ephakamileyo. “Iqela liya kuqhubekeka nomsebenzi de iprojekthi igqitywe,” kusitsho ukuba iqela liya kuqhubeka lisebenza kule projekthi de igqitywe. “Baya kulandela amanyathelo asemthethweni ngokuchasene nenkampani,” okuthetha ukuba banenjongo yokuthatha amanyathelo omthetho ukuze balungise isikhalazo okanye bafune ubulungisa. Ngokubanzi, “uya/iya kulandela” kubonisa ukuzimisela, ukuzibophelela, nenjongo ecacileyo yokuphumeza injongo ethile okanye isiphumo esithile kwixesha elizayo.

The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.

Ukutolikwa kwabucala okusetyenziswa ukufundisa ukuba ubuRoma beHlabathi eliDala yimbali esele idlulile, kuze emva koko kusetyenziswe njengentsika yokuxhasa ukusetyenziswa okungachanekanga kokusetyenziswa okuphindwe kathathu kwesiprofeto. Kuxoxwa ngelithi ukusetyenziswa okuphindwe kathathu kweRoma kumela iRoma yobuhedeni, kulandele iRoma yobupopu, kuze emva koko iUnited States njengowesithathu kwezi Roma zintathu. Ukusetyenziswa okunesiphene okufana kakhulu noku kwasetyenziswa kungekudala emva koSeptemba 11, 2001, xa iqela lahlukanayo nentshukumo ngenxa yencwadi kaYoweli.

The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.

Ingxabano ke yaqala kwintlanganiso yenkampu eKhanada apho ukusetyenziswa kathathu kweentlekele ezintathu kwadityaniswa kwincwadi kaYoweli ukuze kufundiswe ukuba ubuSilamsi bentlekele yesithathu yayilusizwe esafika nxamnye nelizwe kwivesi yesithandathu yesahluko sokuqala. Eso sizwe yiRoma yobupopu, kodwa kwangeniswa utoliko lwabucala olwalubanga ukuba eso sizwe yayingobuSilamsi. Ukusetyenziswa kathathu kweentlekele ezintathu kwakuseke ubuSilamsi njengamandla kaSeptemba 11, 2001, yaye utoliko olutsha lwabucala lwagxininisa ukuba amandla obupopu kuYoweli isahluko sokuqala eneneni ayengobuSilamsi. Utoliko lwabucala olwalukhaba ukuchongwa okuchanekileyo kwamandla obupopu kwincwadi kaYoweli lwaxhaswa kukusetyenziswa okungachanekanga kweentlekele ezintathu. Ngoku kungeniswa utoliko lwabucala olubeka bucala amandla obupopu ngenxa yeUnited States.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.

> Into leyo ibikhona, yiyo eya kubakho; nento eyenziweyo, yiyo eya kwenziwa; yaye akukho nto intsha phantsi kwelanga. Kukho na into enokuthiwa ngayo, Yabona, le intsha? Yayikho kakade kumaxesha amandulo, ngaphambi kwethu. INtshumayeli 1:9, 10.

The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.

Iingxabano zemihla yokugqibela zibandakanya ukuphindwa kweengxabano zakudala, yaye kwisahluko seshumi elinanye sikaDaniyeli kukho impikiswano kaUriah Smith yokubeka intsingiselo yakhe yabucala phezu komfuziselo kakumkani wasemntla. Ngokwenza oko wenza ukuqonda kukaDaniyeli isahluko seshumi elinanye okwavelisa ubumnyama kuphela. Kule mihla yokugqibela, iingxabano eziphindwayo zibonakalisa ngokukodwa isiqhamo sokusebenzisa iintsingiselo zabucala enyanisweni esele imisiwe. Yiloo nto uSmith awayenzayo encwadini yakhe ethi, Daniel and the Revelation. Yiloo nto eyenziwayo kwimpikiswano ekwincwadi kaYoweli, yaye ikwangumsebenzi ofanayo osetyenziswayo xa isiqendu esinye esivela kwi-The Great Controversy siphepha inkcazo ekhoyo ehlabathini nakwimibhalo kaEllen White ngokubhekiselele kwinto emelwe “yiNgqobhoko,” kwakunye nokwaliwa kwemithetho esisiseko yegrama echaza ukuba ibinzana elithi “uya kusukelana” lichaza isiganeko sexesha elizayo. Ukusuka kuloo ndawo yokujonga, ingcamango enesiphene yokuba “iHlabathi eliDala” liyimbali yamandla opopu ukusuka ngowama-538 ukuya kowe-1798, isetyenziswa ke ukuphikisana nokuqonda okusekwe kakade kwenkcazo yokusetyenziswa kathathu kwesiprofeto.

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> “Konke oko uThixo akwacacisileyo kwimbali yesiprofeto ukuba kuya kuzaliseka kwixesha eladlulayo, sekuzalisekile; yaye konke okusasele kuza ngokolandelelwano lwako kuya kuza. UDaniyeli, umprofeti kaThixo, umi endaweni yakhe. UYohane umi endaweni yakhe. KwisiTyhilelo iNgonyama yesizwe sakwaYuda iyivulele abafundi besiprofeto incwadi kaDaniyeli, yaye ngaloo ndlela uDaniyeli umi endaweni yakhe. Unika ubungqina bakhe, oko iNkosi eyamtyhilelayo embonweni ngeziganeko ezikhulu nezingcwele ekufuneka sizazi njengoko simi kanye embundwini wokuzaliseka kwazo.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> “Kwimbali nakwisiprofeto iLizwi likaThixo libonakalisa ungquzulwano olude oluqhubekayo phakathi kwenyaniso nempazamo. Olo ngquzulwano lusesaqhubeka. Ezo zinto bezikho, ziya kuphinda zenzeke. Iingxabano zakudala ziya kuvuselelwa, yaye iingcamango ezintsha ziya kuhlala ziphakama. Kodwa abantu bakaThixo, abathi ekukholweni kwabo nasekuzalisekisweni kwesiprofeto badlala indima ekubhengezweni kwemiyalezo yengelosi yokuqala, yesibini, neyesithathu, bayayazi indawo abemi kuyo. Banamava axabiseke ngaphezu kwegolide ecolekileyo. Bamele ukuma beqinile njengelitye, bebambe nkqi ukuqala kokuthemba kwabo kude kuse ekupheleni.” Selected Message, incwadi 2, 109.

It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.

Kungabonakaliswa ngokulula ukuba uDade White uchaza “ukuqala kokuthembela kwabo” kukaPawulos njengeenyaniso ezisisiseko zobu-Adventism. AmaMillerite afundisa ukuba “abaphangi babantu bakowenu” yayingamandla obupapa, yaye ukususela ngowe-1989 ukuya phambili intshukumo yabaliikhulu elinamashumi amane anesine amawaka iye yaphinda-phinda ichaze kwa olo qondwa lolo phawu njengoko amaMillerite ayeluchaza. Ngoku kukho “ingcamango entsha” malunga nokuba ngoobani “abaphangi babantu bakowenu,” yaye iye yavuselela impikiswano yakudala ngengqiqo yokuba isebenzisa ukuchongwa okungachanekanga komfuziselo wesiprofeto osele umiselwe ukuze kwakhiwe umzekelo wesiprofeto omiswe phezu kwesanti. Nokuba yayikukutolika kwabucala kukaSmith, okanye ukusetyenziswa gwenxa kwesizwe kuYoweli isahluko sokuqala, okanye ukuchongwa kweUnited States njengeRoma yale mihla; zonke ezo mpazamo zintathu zihlasela ukuqondwa okuchanekileyo kweRoma yobupapa ngemihla yokugqibela, yaye ngokwenza njalo zihlasela umfuziselo omisa umbono wesiprofeto ochaza ukuba abantu bakaThixo bayatshabalala na okanye bayaphila.

In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.

Kwixesha, ubuRoma eYurophu nobuProtestanti obuwexukileyo eMerika “buya kuzingela” intshutshiso kubagcini beSabatha, njengoko kwenziwe kuyo yonke imbali engcwele.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.

> “UThixo uya kubavusa abantu baKhe; ukuba ezinye iindlela ziyasilela, ubuqhetseba bemfundiso buya kungena phakathi kwabo, obuya kubahluza, bohlule umququ kwingqolowa. INkosi ibiza bonke abakholwayo ilizwi laYo ukuba bavuke ebuthongweni. Kufikile ukukhanya okuxabisekileyo, okufaneleyo eli xesha. Yinyaniso yeBhayibhile, ebonisa iingozi ezisemnyango kanye kuthi. Oku kukhanya kufanele ukusikhokelela ekufundeni iZibhalo ngenkuthalo nasekuhloleni ngokungqongqo okukhulu izikhundla esizibambayo. UThixo unqwenela ukuba zonke iinkalo nezikhundla zenyaniso ziphandwe ngokunzulu nangokunyamezela, ngomthandazo nangokuzila ukutya. Abakholwayo mabangaphumli kwiingcinga ezicingelwayo nakwiimbono ezingacacanga kakuhle zokuba yintoni eyenza inyaniso.” Gospel Workers, 299.

We will continue these thoughts in the next article.

Siya kuqhubeka nezi ngcinga kwinqaku elilandelayo.

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