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# What is Truth? - Number One

Yintoni Inyaniso? - Inombolo yokuQala

The Framework of Truth: Revelation, Prophetic Parallels, and the Alpha and Omega

Isakhelo Senyaniso: Isityhilelo, Iingqamaniso Zobuprofeti, noAlfa noOmega

Author

Jeff Pippenger

Published

August 5, 2023

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Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.

Phambi kokuba siwuphonononge umxholo wokuba yintoni inyaniso, siyaqaphela ukuba siqale esi sifundo ngeendinyana ezintathu zokuqala zesahluko sokuqala seSityhilelo, saza emva koko songeza inqaku ngoEliya. Ezinye zeenjongo zezi zifundo kukuchonga indima yeUnited States esiprofetweni, ukuvulela umyalezo weSityhilelo sikaYesu Kristu, ukuqonda indima yabaprofeti njengemiqondiso yabantu bakaThixo, nokucamngca ngeentsingiselo zoko kuthethwa kukuba uYesu ungu-Alfa. Sibonisile ukuba iindinyana ezintathu zokuqala zeSityhilelo ziyavumelana zize zihambelane neendinyana zokugqibela zeSityhilelo, yaye kuzo zombini ezi meko, ekuqaleni nasekupheleni, uYesu uzazisa ngokwakhe njengoAlfa no-Omega, isiqalo nesiphelo, owokuqala nowokugqibela.

We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.

Sasebenzisa ingxoxo emfutshane ngoEliya kwisifundo sesibini ukuze sibonakalise ukuba iindinyana zokuqala zeBhayibhile ziyavumelana neendinyana zokugqibela zoMnqophiso oMdala nezikaMnqophiso oMtsha, kwanokuba iindinyana zokuqala zoMnqophiso oMtsha nazo ziyavumelana nesiqalo okanye nesiphelo, nangaluphi na uhlobo onqwenela ukulujonga ngalo iBhayibhile, nokuba iyonke okanye njengeMinqophiso emibini.

Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.

Enye ingongoma esifuna ukuyiphuhlisa kukuqonda ukuba ubuThixo busebenze ngokutyhilwa kancinci kancinci kobuThixo obupheleleyo kuyo yonke imbali. Kungenxa yoko le nto siqaphele ukuba, njengoko ixesha liqhubela phambili kumxholo webhayibhile wembali yomnqophiso, uThixo, inyathelo ngenyathelo, watyhila ngakumbi nangakumbi isimilo saKhe ngomfuziselo wamagama aKhe awahlukeneyo. UThixo uSomandla wathetha noAbraham, yaye kwaloo Thixo wathetha noMoses, kodwa wamazisa uMoses ukuba ukususela ngoko ukuya phambili igama laKhe laliza kwaziwa ngokuba nguYehova. Kwathi ke xa uKristu weza, wazazisa ngegama elalingaziwa kwiTestamente eNdala, ngaphandle kwentetho enye yelo gama eyathethwa ngumBhabheli kwisahluko sesithathu sikaDaniyeli. UYesu akazange achaze kuphela ukuba wayenguNyana okuphela kwakhe kaYise, kodwa kwakwangelo bali likhethekileyo lembali yomnqophiso wazichaza ngokuba enguNyana woMntu. UThixo wanika ne-Adventism yamaMillerite igama xa wangena emnqophisweni nesiqalo se-Adventism.

> “At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.

> “Ngeli xesha, xa sisondele kangaka esiphelweni, siya kufana na nehlabathi ngesenzo kangangokuba abantu bajonge ilize befuna ukufumana abantu bakaThixo ababizwa ngegama lakhe? Ngaba kukho umntu onokuthengisa iimpawu zethu ezikhethekileyo njengabantu bakaThixo abanyuliweyo ngenxa yayo nayiphi na inzuzo elinokuyinika ihlabathi? Ngaba ubabalo lwabo bagqitha umthetho kaThixo luya kuthatyathwa njengento enexabiso elikhulu? Ngaba abo iNkosi ibabize ngokuba ngabantu bayo baya kucinga ukuba kukho naliphi na igunya elingaphezulu kunoYE NDINGUYE omkhulu? Ngaba siya kuzama ukucima iingongoma ezahlulayo zokholo eziye zasenza amaSeventh-day Adventists?” Evangelism, 121.

The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.

Igama elanikwa ama-Adventist eSabatha lesiXhenxe lanikwa yiNkosi, yaye uDade White usoloko ebhekisa kuma-Adventist njengabantu bakaThixo abathiwe ngeli gama. “Abathiwe ngeli gama” kuthetha ukuthiwa igama. Ezona bandla zimbini kuphela uDade White azichonga njengabantu bakaThixo abathiwe ngeli gama nguSirayeli wamandulo noSirayeli wanamhlanje.

Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.

Ngoko ke, njengoko siqhubeka kufundo lwethu lwencwadi yeSityhilelo, ndicebisa ukuba “igama elitsha” elityhilwa kwabaseFiladelfiya, nabo bamelwe njengamakhulu alikhulu anamashumi amane anesine amawaka, liyinxalenye enkulu yemfihlelo yesiprofeto etyhilwayo kanye phambi kokuba ixesha lovavanyo livalwe.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Lowo woyisayo ndiya kumenza intsika etempileni kaThixo wam, yaye akasayi kuphinda aphume naphakade; kwaye ndiya kubhala phezu kwakhe igama likaThixo wam, negama lesixeko sikaThixo wam, esinguYerusalem entsha, esehla ivela ezulwini kuThixo wam; kwaye ndiya kubhala phezu kwakhe igama lam elitsha. Lowo unendlebe, makeve oko uMoya akuthethayo kuwo amabandla. ISityhilelo 3:12, 13.

The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.

Umyalezo wokugqibela wesilumkiso ngumyalezo weSityhilelo sikaYesu Kristu, yaye usisityhilelo sesimilo saKhe.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.

> “Abo balinde ukuza koMyeni womtshato mabathi ebantwini, ‘Nanko uThixo wenu.’ Imitha yokugqibela yokukhanya kwenceba, umyalezo wokugqibela wenceba oza kunikwa ihlabathi, sisityhilelo sesimilo saKhe sothando. Abantwana bakaThixo mababonakalalise uzuko lwaKhe. Kubomi babo ngokwabo nasesimilweni sabo mabatyhile oko ubabalo lukaThixo olubenzele kona.” Christ’s Object Lessons, 415, 416.

We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.

Sinokuninzi ngakumbi esifanele ukusifaka embhalweni malunga noYesu njengeLizwi, kodwa ngoku siya kuqwalasela igama elithi “inyaniso.” Ukuqonda “inyaniso” kwanegama elithi “inyaniso” kwaneenobumba ezisetyenzisiweyo ukwenza “ilizwi lenyaniso,” kukuqonda isimilo sikaKristu.

> 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. Everyone 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, Ungukumkani na ke? UYesu waphendula wathi, Utsho wena ukuba ndingukumkani. Ndazalelwa oku, yaye ndizele oku ehlabathini, ukuze ndingqine inyaniso. Bonke abangabanyaniso bayaliva ilizwi lam. UPilato wathi kuye, Yintoni na inyaniso? Wathi ke akukutsho oko, wabuya waphuma waya kumaYuda, waza wathi kuwo, Andifumani nanye ityala kuye. Yohane 18:37, 38.

The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.

Igama lesiGrike eliguqulelwe ngokuthi “inyaniso” kule ndima lithatyathwe kwigama lesiHebhere, elikwaligama loonobumba kwananjengenani. Unobumba wokuqala woonobumba besiHebhere ngu-‘aleph.’ Enyanisweni, oonobumba ababini bokuqala boonobumba besiHebhere ngu “aleph” no “beth,” yaye bafana kakhulu noonobumba ababini bokuqala kwisiGrike abangoo-alpha no-beta. Xa bedityanisiwe benza ingcambu yegama elithi “alphabet.” Igama elithi “alpha” (elisuka kunobumba wesiHebhere u-aleph) ngoko ke lisetyenziswa njengonobumba, igama, inani, kwananjengenye yamagama amaninzi kaYesu.

When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.

Xa uPilato wayebuza umbuzo othi, “Yintoni inyaniso?” uYesu wayesele emxelele ukuba isizathu sokuba Yena “eze ehlabathini,” kwanokuba isizathu sokuba Yena “azalwe” yayikukuba angqine “inyaniso.” Wongezelela esithi “wonke umntu ongowenyaniso uyakuva” ilizwi Lakhe.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Uyolo lowo ufundayo, nabo bawavayo amazwi esi siprofeto, baze bazigcine izinto ezibhaliweyo kuso; kuba ixesha lisondele. ISityhilelo 1:3.

TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.

INYANISO: G225—Isuka ku-G227; inyaniso: – yinyaniso, X ngenene, inyaniso, ubunyani. G227—Isuka ku-G1 (njengesuntswana esilandulayo) naku-G2990; yinyaniso (njengengafihlisi nto): – yinyaniso, ngenene, inyaniso. G1; Α. Imvelaphi yayo sisiHebhere; unobumba wokuqala woluhlu loonobumba: ngokomfuziselo kuphela (ngokusetyenziswa kwawo njengenani) owokuqala. UAlfa.

> Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.

> UYesu wathi kuye, Ndim indlela, nenyaniso, nobomi; akukho mntu uzayo kuYise ngaphandle kwam. Yohane 14:6.

When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.

Xa uYesu wayesithi, “Ndinguye … inyaniso,” wayesithi wayengunobumba, inani, nelizwi elimele unobumba u-alpha; yaye igama elithi alpha, nenani u-alpha, zonke zing “inyaniso.” Encwadini kaDaniyeli, uKristu wazityhila njengoMbali-manani oMangalisayo, nto leyo eyintsingiselo yegama lesiHebhere elithi “Palmoni,” eliguqulelwe ngokuthi “ingcwele ethile eyathethayo,” kuDaniyeli isahluko sesibhozo.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Ndaza ndeva omnye ongcwele ethetha, yaza enye ingcwele yathi kuloo ngcwele yayithetha, Kuya kude kube nini umbono ongombingelelo wamihla le, nesikreqo esibangela ukuphanziswa, ukuze kungcwelengcwele nomkhosi zinikelwe ukuba zinyathelwe phantsi? Wathi kum, Kude kube ziintsuku ezingamawaka amabini anamakhulu amathathu; yandule ke ihlanjululwe ingcwele. Daniyeli 8:13, 14.

That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.

Loo “ngcwele uthile” kwivesi yeshumi elinesithathu ngu “Palmoni” — umbalisi omangalisayo, okanye umbalisi weemfihlelo. Ezi vesi zimbini yindawo apho kubekwa khona isiprofeto seminyaka engama-2300 kunye neziprofeto ezibini zeminyaka engama-2520. Iminyaka engama-2300 ijongene “nengcwele,” kanti iziprofeto ezibini zeminyaka engama-2520 zijongene “nomkhosi,” kuba zombini ingcwele nomkhosi babeza kunyathelwa phantsi yiRoma. Isiprofeto seminyaka engama-2520 simela ukunyathelwa phantsi kwengcwele kaThixo nabantu baKhe. Iziprofeto ezintathu ezinzulu, ezinxulumene enye kwenye, ezisekelwe kwixesha, zikwindawo kanye eBhayibhileni apho uYesu azazisa khona njengoMbalisi omangalisayo weemfihlelo. Asikokuba nje wakhetha ezi vesi zimbini ukuze azazise njengeNkosi yexesha, kodwa ezi vesi zimbini azityhilayo ngazo zichaza ixesha awayeya kungena ngalo emnqophisweni noSirayeli wokomoya wale mihla, kwaye ezo vesi zimbini zikwasisiseko nentsika engundoqo yobu-Adventism.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Isibhalo esathi, ngaphezu kwazo zonke ezinye, saba sisiseko kwanentsika ephambili yokholo lwe-Adventi, yayisisibhengezo esithi, ‘Kuse emazantsi amakhulu amabini anamakhulu amathathu eentsuku; kwandule ke kuhlambululwe ingcwele.’ [Daniel 8:14.]” Imbambano Enkulu, 409.

At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.

Ngexesha lesiphelo ngo-1798, incwadi kaDaniyeli yatyhilwa, yaye isigidimi sengelosi yokuqala safika embalini, siphawula ukwanda kolwazi lwesiprofeto olwenzeka ngexesha lentshukumo yamaMillerite, eyayisisiqalo soBugcisa bama-Adventist boSuku lweSixhenxe. Xa incwadi kaDaniyeli yatyhilelwa amaMillerite, isigidimi esivela kuPalmoni—isigidimi sexesha—saqondwa. ILizwi likaThixo alisoze lisilele, yaye lisoloko lichaza isiphelo ngesiqalo. Ngoko ke, ekupheleni koBugcisa bama-Adventist ngokuqinisekileyo kuya kubakho isityhilelo sesimilo saKhe, njengoko kwakunjalo kwimbali yamaMillerite. Le nyaniso isekelwe ekuqaleni nasekupheleni koBugcisa bama-Adventist, kodwa ikwasekelwe kubudlelwane obuchaziweyo bencwadi kaDaniyeli nencwadi yeSityhilelo. UDaniyeli neSityhilelo zimele incwadi enye, yaye kolo melo, zingamangqina amabini, owokuqala enguDaniyeli nowokugqibela enguSityhilelo.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.

> “Iincwadi zikaDaniyeli neseSityhilelo zimnye. Enye sisiprofeto, enye isisityhilelo; enye yincwadi etywiniweyo, enye yincwadi evuliweyo.” Seventh-day Adventist Bible Commentary, volume 7, 972.

Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.

UDaniyeli neSityhilelo ziincwadi ezimbini eziyincwadi enye, kanye njengokuba iBhayibhile iyincwadi enye eyahlulwe yaba yiNdala neNtsha, okanye isiqalo nesiphelo. KwiSityhilelo ishumi elinanye amangqina amabini abonakaliswa njengoMoses noEliya yiTestamente eNdala neTestamente eNtsha.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Ngokubhekisele kula mangqina mabini umprofeti uqhubeka ngokuvakalisa athi: ‘Ngawo le minquma mibini, neziphatho zezibane ezibini ezimi phambi koThixo womhlaba.’ ‘Ilizwi lakho,’ watsho umdumisi, ‘sisibane seenyawo zam, nokukhanya emendweni wam.’ ISityhilelo 11:4; INdumiso 119:105. La mangqina mabini amele iziBhalo zeTestamente eNdala nezeTestamente eNtsha.” Imbambano Enkulu, 267.

Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).

UDaniyeli noYohane bangamangqina amabini ababethuthunjiswa bobabini, bethinjwa bobabini, benikwa bobabini umgca omnye wembali yesiprofeto ukuba bawubhale, bemele bobabini ikhulu elinamashumi amane anesine amawaka, bephila bobabini emva kwentshabalalo yeYerusalem, bekwangumqondiso wokufa novuko, (uYohane ephuma eoyileni ebilayo noDaniyeli emhadini weengonyama).

Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.

UDaniyeli uchaza isityhilelo esikhethekileyo sesimilo sikaKristu, kwaye ukwenza oko kwezi ndinyana zimbini ezibizwa luphefumlelo ngokuba “yintsika esembindini nesiseko” sebandla lamaSeventh-day Adventist. Ezo ndinyana zimbini zazili “litye lembombo” ilitye lokugqibela elabekwa ezisekelweni ezazimelwe yimisebenzi kaWilliam Miller. Elo litye lembombo lazisa nokuqondwa kwengcwele yasezulwini, umthetho kaThixo, iSabatha, umgwebo wophando, neengelosi ezintathu zeSityhilelo seshumi elinesine. UDaniyeli sisiqalo sencwadi, uYohane sisiphelo.

John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.

Umbhalo kaYohane uya kuchonga isityhilelo sesimilo sikaKristu ekupheleni koBuvangeli bama-Adventist. Ekuqaleni kukaSirayeli wale mihla, Wazityhila njengoMbalimangalisayo, uMdali wayo yonke into enxulumene nezibalo; yaye ekupheleni kukaSirayeli wale mihla Uzityhila njengengcaphephe emangalisayo yolwimi. UnguMdali wayo yonke into ebandakanyekileyo kulwimi, nokuba sisakhiwo solwimi, imithetho yegrama, amagama, kwanoonobumba bealfabhethi. Wadala unxibelelwano oluphunyezwa ngamazwi, olulawulwa yimithetho yegrama nokuba lubhaliwe okanye luthethwa, lubhalwa ngealfabhethi eyayiyilwe Nguye; yaye ngaphezu kwako konke oko—UnguLizwi. Ngaloo Lizwi uguqula amaLawodike angaboniyo nalungiselelwanga abe ngamaFiladelfiya angcwalisiweyo.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Bangcwalise ngenyaniso yakho; ilizwi lakho liyinyaniso. Yohane 17:17.

The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.

Igama eliguqulelwe ngokuba “ngcwalisa” lithetha ukwenza kube ngcwele. Abo baliwaka elikhulu elinamakhulu amane anamashumi amane anesine baya kuba ngcwele, yaye baya kube beyifumene loo meko yesimilo “ngenyaniso,” okanye unokuthi, “ngelizwi” lakhe, kuba uYesu ulilo iLizwi, yaye unguNyaniso.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Ekuqalekeni kwakukho uLizwi, yaye uLizwi wayekuThixo, yaye uLizwi wayenguThixo. Kwasekuqalekeni wayekuThixo. Zonke izinto zenziwa ngaye; yaye ngaphandle kwakhe akukho nto yenziweyo kuyo yonke eyenziwayo. Yohane 1:1–3.

Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.

Qaphela ukuba le yeyona nto yokuqala ayibhalayo uYohane kwiVangeli yakhe. Kakade ke ihambelana nento yokuqala ebhaliweyo kwiGenesis. Yongeza kubungqina, ichaza ngokucace ngakumbi oko kuchaziweyo kwiGenesis yokuqala.

> In the beginning God created the heaven and the earth. Genesis 1:1.

> Ekuqaleni uThixo wadala izulu nomhlaba. Genesis 1:1.

The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.

Igama eliguqulelwe ngokuthi “uThixo” kwivesi yokuqala likwisinzi, ngaloo ndlela lichaza kwase “kuqalekeni” ukuba uThixo ungaphezulu komnye. “Ekuqalekeni” kwiVangeli kaYohane, iLizwi lalikuThixo yaye lalinguThixo. Yaye iLizwi lalinguMdali.

Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.

UYesu uliLizwi, yaye waVelisa iBhayibhile ngokudibanisa ubuthixo nobuntu—ubuthixo bumelwe nguMoya oyiNgcwele, nobuntu bukumntu wabo babhala amazwi kwiincwadi ezaziza kuthunyelwa emabandleni. Ngaloo ndlela, iBhayibhile yindibaniselwano yobuntu nobuthixo njengoko kunjalo ngoYesu. IBhayibhile, nangona kukho ukuthabatha inxaxheba kwabantu abawileyo benyama, ingcwele, kwaye namadoda awayibhala ayengcwele nawo.

> 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 sinalo ilizwi eliqinisekileyo ngakumbi lesiprofeto; enenza kakuhle ukuliphulaphula, njengokukhanya okukhanya endaweni emnyama, kude kuse, yaye inkwenkwezi yakusasa ivele ezintliziyweni zenu; nisazi kuqala oku, ukuba akukho siprofeto sesiBhalo esiyinkcazelo yomntu siqu. Kuba isiprofeto asizanga mandulo ngokuthanda komntu; koko abantu abangcwele bakaThixo bathetha beqhutywa nguMoya oyiNgcwele. 2 Petros 1:19–21.

Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.

Nangona abaprofeti babengamadoda angcwele, babesengabantu abawileyo, kuba bonke bonile baza basilela eluzukweni lukaThixo. Noko ke, iBhayibhile yindibaniselwano yobuthixo nobuntu, yaye ingcwele, kuba iLizwi likaThixo lafika ukuze libonakalise ebomini baLo nakwiLizwi laLo elibhaliweyo ukuba ubuntu obudityaniswe nobuthixo abonakali sono. Okuyinyaniso ngeBhayibhile kuyinyaniso nangoKristu, kuba Yena uyiBhayibhile.

Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.

UYesu wazithwalela ngokwaKhe inyama enesono, kanti akazange one, ngaloo ndlela enika umzekelo wokuba ubuntu obudityaniswe nobuthixo aboni.

> “The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

> “Ibali laseBhetelehem ngumxholo ongasoze waphela. Kulo kufihlakele ‘ubunzulu bobutyebi bobulumko nokwazi kukaThixo.’ Roma 11:33. Siyamangaliswa lidini loMsindisi ekutshintsheni itrone yezulu ngengqayi yokulalisa, nobudlelane beengelosi ezimnqulayo ngezilwanyana zesibaya. Ikratshi lomntu nokuzanelisa kwakhe kumi kugwetyiwe phambi kobukho Bakhe. Noko ke, oku kwakusisiqalo kuphela sokuzithoba Kwakhe okumangalisayo. Bekuya kuba kukuthotywa okuphantse kube ngongenasiphelo kuNyana kaThixo ukuthabatha indalo yomntu, kwanaxa uAdam wayesemi ebumsulweni bakhe e-Eden. Kodwa uYesu wamkela ubuntu xa uhlanga lwabantu lwalusele lubuthathaka yiminyaka engamawaka amane yesono. Njengaye wonke umntwana ka-Adam Wamkela iziphumo zokusebenza komthetho omkhulu welifa. Ukuba zazinjani na ezo ziphumo kuboniswa kwimbali yookhokho Bakhe basemhlabeni. Weza enelifa elinjalo ukuze abe nesabelo kwiintlungu nasezilingweni zethu, kwanokusinika umzekelo wobomi obungenasono.” Ulangazelelo Lwamaphakade, 48.

Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.

UYesu uliLizwi, yaye bobabini uYesu neBhayibhile bayindibaniselwano yobuntu nobuthixo. Xa uYesu wayevelisa iBhayibhile ukutyhubela iinkulungwane, wabeka imithetho ngaphakathi kweBhayibhile ukuze abo baya kuva, beve. Imithetho elawula iBhayibhile ikwayimiqondiso yesimilo saKhe.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “Encwadini yeSityhilelo zonke iincwadi zeBhayibhile ziyadibana zize ziphele. Nantsi intlahlela ephelelisayo yencwadi kaDaniyeli.” IZenzo ZabaPostile, 585.

The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?

Igama elithi “complement” lithetha ukuzisa ekugqibeleleni. Ubungqina bukaDaniyeli buphela eSityhilelweni, nto leyo eyenza ubungqina bukaDaniyeli bube sisiqalo, ibe iSityhilelo sibe sisiphelo. Isiqalo seSityhilelo siphindwa ekupheleni kweSityhilelo, yaye kwivesi yokuqala yesahluko sokuqala sikaDaniyeli kukho imfazwe phakathi koSirayeli wokwenyama neBhabheli yokwenyama apho iBhabheli iyoyisa, kodwa ekupheleni kwembali yexesha lokulingwa, kuDaniyeli 11:45, 12:1, iBhabheli yokomoya ikwimfazwe noSirayeli wokomoya yaye ekugqibeleni iBhabheli iyoyiswa, uSirayeli yena uyaphumelela. Njengokuba kunjalo ngoYohane eSityhilelweni, isiqalo sobungqina bukaDaniyeli siyavumelana nesiphelo sobungqina bakhe. Ngoko ke, yintoni inyaniso?

Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.

Imfundiso ligama elichaza oko iqela lamakholwa elikuqondayo njengokuchanekileyo. Injongo okanye ukusetyenziswa kwalo akuphelelanga eBhayibhileni okanye ebuKristwini. Koko kubizwa ngokuba bubuKristu, kusenokwenzeka ukuba kukho “iimfundiso” zobuxoki ezingaphezulu kweziyinyaniso, kuba iBhabhiloni yokomoya, ubupopu, yintolongo yayo yonke intaka engahlambulukanga neyenyanyekayo, yaye ezo ntaka zimele ububi, obuxhaswayo yaye bugqunywa ngamabandla ngeemfundiso zobuxoki, ezinjengokuthi umthetho uphelisiwe. Kodwa ke kukho imfundiso eyinyaniso.

> “The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.

> “Iingqondo zamaBhereya zazingavalelwanga lucalucalulo. Zazikulungele ukuphanda ubunyaniso beemfundiso ezashunyayelwa ngabapostile. Zasifunda iBhayibhile, kungekhona ngenxa yokufuna ukwazi, kodwa ukuze zifunde oko kwakubhaliwe ngoMesiya owathenjiswayo. Mihla le zaziphengulula iingxelo eziphefumlelweyo, yaye njengoko zazithelekisa isiBhalo nesiBhalo, izithunywa zezulu zazisecaleni kwazo, zikhanyisa iingqondo zazo zize zishiye impembelelo ezintliziyweni zazo.

> “Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.

> “Naphi na apho iinyaniso zevangeli zishunyayelwayo, abo banomnqweno onyanisekileyo wokwenza okulungileyo bakhokelwa ekuphengululeni iZibhalo ngenkuthalo. Ukuba, kwimiboniso yokugqibela yembali yalo mhlaba, abo bashunyayezwa kubo iinyaniso zokuvavanywa bebeya kulandela umzekelo wamaBereya, bephengulula iZibhalo imihla ngemihla, bethelekisa neLizwi likaThixo izigidimi abaziziselweyo, namhlanje ngengaba kukho inani elikhulu labathembekileyo kwimimiselo yomthetho kaThixo, apho ngoku kuthelekiswa kukho bambalwa. Kodwa xa iinyaniso zeBhayibhile ezingathandwayo zivezwa, abaninzi bayala ukwenza olu phando. Nangona bengenako ukuphikisa iimfundiso ezicacileyo zeZibhalo, sekunjalo babonakalisa ukuthandabuza okukhulu gqitha ekufundeni ubungqina obubekiweyo. Abanye bacinga ukuba, kwanokuba ezi mfundiso zinyanisile ngenene, akunamsebenzi omkhulu nokuba bayakwamkela kusini na oku kukhanya kutsha, baze babambelele kwiintsomi ezimnandi asetyenziswa lutshaba ukulahlekisa imiphefumlo. Ngaloo ndlela iingqondo zabo zimfanyekiswa yimpazamo, baze bahlukaniswe nezulu.

> “All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.

> “Bonke baya kugwetywa ngokokukhanya abakunikwe kona. INkosi ithumela abathunywa baYo ngomyalezo wosindiso, yaye abo bavayo iya kubabeka uxanduva ngendlela abawaphatha ngayo amazwi abakhonzi baYo. Abo bafuna inyaniso ngokunyaniseka baya kuphanda ngenyameko, ekukhanyeni kwelizwi likaThixo, iimfundiso ezibekwe phambi kwabo.” Acts of the Apostles, 231, 232.

There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”

Kukho “iimfundiso” eziyiyo “iinyaniso zevangeli,” yaye kufuneka ziphandwe. Ezinye zazo, (ukuba asingathi zonke) zizi “nyaniso ezivavanyayo.” ISabatha yinyaniso evavanyayo ekulula ukuyiqonda. Kukho iimfundiso eziyinyaniso neziyimfihlo. Ezinye zeemfundiso eziyinyaniso zibeka uvavanyo kwabo bazivayo. Kukho kwanohlobo lwenyaniso olulungiselelwe ixesha elithile. Ezi nyaniso zibizwa ngokuba “yinyaniso yangoku.”

> “There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

> “Kukho iinyaniso ezininzi ezixabisekileyo eziqulethwe eLizwini likaThixo, kodwa yiyo ‘inyaniso yangoku’ efunwa ngumhlambi ngoku. Ndibonile ingozi yabathunywa yokuphambuka besuka kwiingongoma ezibalulekileyo zenyaniso yangoku, beme kwizifundo ezingamiselwanga ukumanyanisa umhlambi nokungcwalisa umphefumlo. USathana uya kuthi apha athabathe lonke ithuba elinokwenzeka lokwenzakalisa umsebenzi.”

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Kodwa ke izifundo ezinjengengcwele, ngokunxulumene neentsuku ezingama-2300, imiyalelo kaThixo nokholo lukaYesu, zicwangciswe ngokugqibeleleyo ukuba zichaze intshukumo yeAdvent yexesha elidlulileyo, zibonakalise ukuba yintoni na indawo esikuyo ngoku, zimise ukholo lwabathandabuzayo, zize zinike ukuqiniseka ngekamva elizukileyo. Ezi, ndibonile rhoqo, zazingezona zifundo ziphambili abathunywa abafanele ukuhlala kuzo.” Early Writings, 63.

Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.

Ama-Adventist adla ngokusebenzisa esi sicatshulwa ukuze aphephe oko sikutshoyo ngokwenene. Aphikisa ngelithi konke okufanele kugxininiswe kwizigidimi zethu “zenyaniso yangoku” yindawo engcwele, iintsuku ezingama-2300, imithetho, nokholo lukaYesu. Le bango bayenza ukuze baphephe oko kuchaziweyo ngezi zifundo zine.

The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”

Injongo yezi nyaniso zine zinkulu kukuba “zihlelwe ngokugqibeleleyo ukuba zichaze intshukumo yeAdvent yexesha elidlulileyo, zize zibonise ukuba siyintoni na isimo sethu sangoku, zimise ukholo lwabathandabuzayo, zize zinike ukuqiniseka ngekamva elizukileyo.” Ezi mfundiso zine zenyaniso yangoku zenzelwe ukubonisa ukuba ukuqala kobu-Adventisti (intshukumo yeAdvent yexesha elidlulileyo) kubonakalisa isiphelo sobu-Adventisti (isimo sethu sangoku). Ezo mfundiso zine ziphambili “zihlelwe ngokugqibeleleyo” ukuba zichaze umgaqo wokuba isiphelo sibonakaliswa sisiqalo. Ngokwale ndima yempefumlelo, le yeyona “nyaniso yangoku” ethi “umhlambi uyidinga ngoku.”

Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.

UIsrayeli wamandulo usisiqalo sikaSirayeli, yaye uSirayeli wale mihla usisiphelo. UIsrayeli wamandulo wokwenyani wayengumfuziselo wabantu bama-Adventist beSabatha yesiXhenxe ukususela kwixesha lesiphelo ngo-1798, kwada kwafika umthetho weCawa. Phambi kokufika kukaKristu kokuqala, “inyaniso yangoku” yayingabonwa ngamaYuda, kuba ayeyimfama (amaLawodike), ngenxa yokuxhomekeka kwawo emasikweni nasezithethe zawo.

> “We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.

> “Sifuna ukuliqonda ixesha esiphila kulo. Asiliqondi nokuliqonda ngesiqingatha. Asilikhohlisi ngesiqingatha ekulithatheni ngaphakathi kuthi. Intliziyo yam iyangcangcazela ngaphakathi kwam xa ndicinga ngotshaba esimele sidibane nalo, nokuba silungiselelwe kakubi kangakanani ukujongana nalo. Iimvavanyo zabantwana bakaSirayeli, nesimo sabo kanye phambi kokuza kokuqala kukaKristu, ziye zavezwa phambi kwam kaninzi-ninzi ukuze zibonise isikhundla sabantu bakaThixo kumava abo phambi kokuza kwesibini kukaKristu—ukuba utshaba lwalufuna lonke ithuba lokulawula iingqondo zamaYuda, yaye namhlanje lufuna ukuphuphuthekisa iingqondo zabakhonzi bakaThixo, ukuze bangabi nakukwazi ukwahlulela inyaniso exabisekileyo.” Selected Messages, incwadi 2, 406.

According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.

Ngokwesalathiso sethu esilandelayo, amaYuda ayelityeshele “inyaniso yokuqala kaThixo,” yaye loo nyaniso yokuqala kumaYuda yayiyimbali yokuhlangulwa eYiputa. Imbali yaloo kuhlangulwa yayiyinyaniso yawo yokuqala; yayiyinyaniso awayalelwa ukuba ayifundise abantwana bawo kwizizukulwana ngezizukulwana. Asilela, njengoko ne-Adventism iye yasilela. Ukuze ayiveze inyaniso kumaYuda ayemfanyekiswe amehlo, uYesu wabeka inyaniso ngaphakathi kwesakhelo.

> “In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.

> “Ngexesha loMsindisi, amaYuda ayethe azigqume kakhulu izacholo ezixabisekileyo zenyaniso ngenkunkuma yesithethe neentsomi, kangangokuba kwakungenakwenzeka ukwahlula inyaniso kokububuxoki. UMsindisi weza kususa inkunkuma yeenkolelo zenkolo ezingeyonyaniso neempazamo ezazixatyiswe ixesha elide, aze amise izacholo zelizwi likaThixo kwisakhelo senyaniso. Ubenokwenza ntoni uMsindisi ukuba ebengaza kuthi ngoku njengoko weza kumaYuda? Bekuya kufuneka enze umsebenzi ofanayo wokususa inkunkuma yesithethe nemisitho. AmaYuda aphazamiseka kakhulu xa wayesenza lo msebenzi. Ayengasaboni inyaniso kaThixo yokuqala, kodwa uKristu wayibuyisela kwakhona ukuba ibonakale. Kungumsebenzi wethu ukukhulula iinyaniso ezixabisekileyo zikaThixo kwiinkolelo ezingeyonyaniso nasekuphambukeni.”

> “Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.

> “Inyaniso ezizukileyo zingcwatyelwe zangabonakali, zaza zathotywa ukuqaqamba kwazo zangenziwa zingathandeki sisiphoso nenkolelo-zithethe. UYesu utyhila ukukhanya kukaThixo, aze aveze ukubengezela okuhle kwenyaniso kubo bonke ubungangamsha bayo obungcwele. Iingqondo zabanyanisekileyo zizaliswa kukuncoma. Iintliziyo zabo zitsaleleka ngeemvakalelo ezingcwele kuye owakhupha iigugu zenyaniso wazibeka zacaca ekuqondeni kwabo.

> “The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.

> “AmaYuda ayeyiqonda inxalenye ethile yenyaniso, aza afundisa inxalenye ethile yelizwi likaThixo; kodwa akazange ayiqonde indalo yomthetho kaThixo efikelela kude. UKristu wayisusa inkunkuma yesithethe, wabonakalisa undoqo wokwenene nentliziyo yeenjongo zikaThixo. Wathi akwenza oku, acaphuka ngokugqithiseleyo ade angabi nakuzeyisa. Asasaza iingxelo zobuxoki ukusuka komnye umzi ukuya komnye esithi uKristu wayewutshabalalisa umsebenzi kaThixo. Kodwa lo gama uYesu wayesusa iindlela zakudala, wabuyisela iinyaniso zakudala, ezibeka kwisakhelo senyaniso. Wazithelekisa waza wazidibanisa kunye, esenza inkqubo epheleleyo nenolungelelwano lwenyaniso. Lo yayingumsebenzi uMsindisi wethu awawenzayo; ke ngoku thina siya kwenza ntoni? Asiyi kusebenza ngemvisiswano noKristu na? Siya kulawulwa yintlebendwane na? Siya kuvumela iingcinga zethu siqu zisifihle ukukhanya kukaThixo na? Simele ukufunda ngokuqwalasela, ukuva ngokuqonda, nokufundisa nabanye izinto esizifundileyo. Simele sihlale silambela isonka sobomi, sihlale sifuna amanzi aphilileyo nekhephu laseLebhanon, ukuze sibe nako ukukhokelela abantu emanzini aphilileyo, apholisayo, oMthombo wenyaniso.” Review and Herald, June 4, 1889.

At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.

Ekufikeni kwakhe kokuqala uYesu “waphinda wamisa iinyaniso zakudala, ezibeka kwisakhiwo senyaniso. Wazithelekisa wazidibanisa, esenza inkqubo epheleleyo nehambelanayo yenyaniso.” UYesu wasebenzisa imbali yokuqala kaSirayeli wamandulo ukuze azimilise kwakhona ezo nyaniso zakudala, yaye wakwenza oko ngokuthelekisa ezo nyaniso (ngesihloko) aze azidibanise (ngokungqamene, umgca phezu komgca). Wakwenza oko ngenjongo yokukhulula amaYuda emasikweni nasezithethe ezazibamfamise amehlo. Loo mbali yayiyimbali yokugqibela kaSirayeli ongowenyama.

Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.

I-Adventism iphinda imbali yesiphelo sikaSirayeli wamandulo, yaye isakhelo ekufanele kubekwe kuso inyaniso ukuze kususwe ubumfama baseLawodike obubangelwa sisithethe nesiko siyafezekiswa ngoku njengaxa uKristu wayenxulumana namaYuda. “Iinyaniso ezindala” zimele ukubekwa “kwisakhelo” senyaniso, ukuze imigca yesiprofeto idityaniswe neminye imigca yesiprofeto, “umgca phezu komgca,” ngokungqamene, ngenjongo yokuba mhlawumbi kukhululwe umLawodike kubumfama bakhe. UKristu ungumzekelo wethu, ezintweni zonke.

There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.

Zikho iinyaniso eBhayibhileni ezichongwa njengemfundiso, yaye “zininzi iinyaniso ezimangalisayo,” kodwa kukwakho “inyaniso yangoku” ethi ibe “luvavanyo kubantu” “besizukulwana” esiphilayo ngexesha apho loo nyaniso ityhilwayo. Ngokwesiprofeto, oku kwenzeka kwisizukulwana sesine sobu-Adventist, yaye “inyaniso yangoku” “eluvavanyo kwesi sizukulwana” yayingeloluvavanyo kwizizukulwana zokuqala zobu-Adventist.

> “There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

> “EZibhalweni kukho izinto ezithile ekunzima ukuziqonda, nezingathi, ngokwentetho kaPetros, abo bangafundanga nabangazinzanga bazijike bazenze ngendlela ekhokelela entshabalalweni yabo. Kusenokwenzeka ukuba, kobu bomi, singakwazi ukuchaza intsingiselo yazo zonke izicatshulwa zeZibhalo; kodwa akukho manqaku abalulekileyo enyaniso esebenzayo aya kugutyungelwa yimfihlakalo. Xa kufika ixesha, ngokolwalathiso lukaThixo, lokuba ihlabathi livavanywe ngenyaniso yelo xesha, iingqondo ziya kuqhutywa nguMoya waKhe ukuba ziphonononge iziBhalo, nangokuzila ukutya nangomthandazo, kude kube likhonkco emva kwelinye liphandwe laza ladityaniswa lalingumxokelelwane ogqibeleleyo. Yonke into echaphazela ngokuthe ngqo usindiso lwemiphefumlo iya kwenziwa icace kangangokuba kungabikho namnye kufuneka aphambuke okanye ahambe ebumnyameni.”

> “As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

> “Njengoko siye salandela ulandelelwano lwesiprofeto, inyaniso etyhiliweyo yexesha lethu ibonakele ngokucacileyo yaza yacaciswa. Sinoxanduva ngamalungelo esiwonwabelayo nangokukhanya okukhanyisela indlela yethu. Abo babephila kwizizukulwana ezadlulayo babenoxanduva ngokukhanya ababelivunyelwe ukuba libakhanyisele. Iingqondo zabo zazisetyenziswa ngokubhekisele kwiindawo ezahlukeneyo zeSibhalo ezabavavanyayo. Kodwa abazange baziqonde iinyaniso esiziqondayo thina. Babengenaxanduva ngokukhanya ababengenalo. Babenayo iBhayibhile, njengoko nathi sinayo; kodwa ixesha lokutyhileka kwenyaniso ekhethekileyo enxulumene nezigigaba zokugqibela zembali yalo mhlaba likwizizukulwana zokugqibela eziya kuphila emhlabeni.

> “Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.

> “Iinyaniso ezikhethekileyo zilungiselelwe iimfuno neemeko zezizukulwana njengoko bezikhona. Inyaniso yangoku, enguvavanyo kubantu besi sizukulwana, yayingeloluvavanyo kubantu bezizukulwana ezakudala kakhulu. Ukuba ukukhanya ngoku okusikhanyisela ngokuphathelele iSabatha yomyalelo wesine kwakunikwe izizukulwana zangaphambili, uThixo wayeya kubabeka uxanduva ngenxa yoko kukhanya.” Testimonies, volume two, 692, 693.

For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.

Kwabo banokufuna ukukhanyela ukuba kukho izizukulwana ezine kwimbali ye-Adventism, ndinganikhomba kwiiThebhile zikaHabakuki. Indlela elula kakhulu yokuqonda le nyaniso kukuba igama elithi Laodikea lithetha abantu abagwetyiweyo. Ukuqala kwe-Adventism kwabhengeza ukuvulwa komgwebo, yaye ukuphela kwe-Adventism kubhengeza ukuvalwa komgwebo. Ukuvalwa komgwebo kwenzeka kwisizukulwana sesithathu nasesesine.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Uze ungazenzeli umfanekiso oqingqiweyo, nokuba ngumfanekiso walo naluphi na into esezulwini phezulu, okanye esemhlabeni ezantsi, okanye esemanzini phantsi komhlaba; uze ungazinquli kuwo, ungawukhonzi; kuba mna, Yehova uThixo wakho, ndinguThixo onomona, otyelela ubugwenxa boothixo kubantwana kuse kwisizukulwana sesithathu nesesine sabandithiyayo; ndibonakalisa inceba kumawaka abo bandithandayo, nabagcina imithetho yam. Eksodus 20:4–6.

At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.

Ekupheleni komgwebo, isizukulwana sokugqibela soBuvangeli bama-Adventist baseLawodike (abantu abagwetyiweyo) siya kugwetywa size sigatyelwe siphume emlonyeni weNkosi, njengoko kwaba njalo ngoSirayeli wamandulo ekutshatyalalisweni kweYerusalem. Iimfundiso zeBhayibhile ziyinyaniso, yaye zikho neenyaniso zokuvavanya, kananjalo zikho neenyaniso zangoku. Inyaniso yangoku isoloko iyinyaniso yokuvavanya, kodwa ichaza ngokukodwa inyaniso yokuvavanya eyilungiselelwe ngokukhethekileyo isizukulwana esiphilayo ngoku. Noko ke, inyaniso yombandela kusenokwenzeka ngakumbi ukuba nayiphi na inyaniso eselizwini likaThixo esikhetha ukuyikhaba, ibe sele iyinyaniso yokuvavanya esele sisilele kuyo.

Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.

UYesu uliliZwi likaThixo, kwaye uyiNyaniso. Wamazisa uPilato ukuba isizathu sokuba “eze” “ehlabathini,” yayikukuba “angqine inyaniso,” nokuba wonke umntu olivayo ilizwi laKhe, “ungowenyaniso.” Igama elithi “inyaniso” uPilato noYesu abathetha ngalo livela kwigama lesiHebhere eliguqulelwa ngokuthi “inyaniso” nelifumaneka izihlandlo ezilikhulu elinamashumi amabini anesixhenxe kwiTestamente eNdala. Elo gama lesiHebhere (H571) liguqulelwa kwiindidi ngeendidi zamagama esiNgesi, kodwa kwiTestamente eNdala liguqulelwa izihlandlo ezingamashumi alithoba anesibini ngokuthi “inyaniso.” Lelinye lawona magama anamandla anzulu kakhulu, kumanqanaba amaninzi.

The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!

Igama eliguqulelwe ngokuthi “inyaniso” kwiTestamente eNdala lenziwe ngoonobumba abathathu besiHebhere, yaye koonobumba besiHebhere unobumba ngamnye unentsingiselo yawo; ngoko ke igama elakhiwe ngoonobumba lidibanisa iintsingiselo ezidityanisiweyo zonobumba ngamnye ukuze kuveliswe intsingiselo epheleleyo yegama. Igama elithi “inyaniso” lenziwe ngoonobumba abathathu besiHebhere, unobumba wokuqala wolandelelwano loonobumba besiHebhere, unobumba ophakathi, kunye nonobumba wokugqibela wolandelelwano loonobumba besiHebhere. “Inyaniso” kwiTestamente eNdala imelwe ngoonobumba bokuqala nabokugqibela bolandelelwano loonobumba, kunye nonobumba osembindini!

This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.

Le yinkcazo yomgaqo waseBhayibhileni othi “umthetho wokukhankanywa kokuqala.” Ixesha lokuqala umxholo uvezwa ngalo lelona salathiso libaluleke kakhulu laloo gama, eliyimbewu, yaye liqulethe yonke i-DNA efunekayo ukuvelisa ibali liphela. Esesibini ngokubaluleka kumgaqo othi “umthetho wokukhankanywa kokuqala” sisalathiso sokugqibela, kuba kulapho onke amabali avela phakathi kwesiqalo nesiphelo ebotshelelwa ndawonye. “KwiSityhilelo zonke iincwadi zeBhayibhile zidibana zize ziphelele,” yaye iSityhilelo yincwadi yokugqibela yeBhayibhile.

The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.

Igama lesiHebhere elithi “inyaniso” esilicingayo liqala ngoonobumba “Aleph,” unobumba weshumi elinesithathu ngu “Mem,” yaye unobumba wamashumi amabini anesibini nowokugqibela ngu “Tav.” Kambe ke, kukho iintlobo ngeentlobo zemibala yentsingiselo kwiingcaciso zaba nobumba ngokuxhomekeka ekubeni ujikela kuwuphi na umcwaningi weelwimi ukuze ufumane ingcaciso, kodwa iingcaciso eziqhelekileyo zifundisa kakhulu.

א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.

א (Aleph): Unobumba wokuqala boonobumba besiHebhere, yaye udla ngokunxulunyaniswa nobunye, umele ubuThixo nobungunaphakade, ufanekisela unxibelelwano phakathi koThixo nendalo.

מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.

מ (Mem): Unobumba weshumi elinesithathu woonobumba besiHebhere, yaye usoloko unxulunyaniswa namanzi.

ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.

ת (Tav): Unobumba wokugqibela wealfabhethi yesiHebhere, yaye uthwala intsingiselo ethi “uphawu” okanye “umqondiso.” Usoloko unxulunyaniswa nengqiqo yokuzaliseka okanye “itywina” lendalo. KwisiHebhere samandulo, unobumba uTav wayenemilo yomnqamlezo.

The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.

Igama lesiHebhere eliguqulelwe ngokuthi “inyaniso” esiliqwalaselayo lenziwe ngoonobumba abathathu, abathi kunye bamele iindaba ezilungileyo ezingunaphakade. Njani? Oku kuqondakala ngokulula ukuba uyaqonda ukuba izigidimi zeengelosi ezintathu ziziindaba ezilungileyo ezingunaphakade. Kuyabonakala, kuba iinkcazelo zaba nobumba bathathu zimele isigidimi seengelosi ezintathu.

The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”

Ingelosi yokuqala yeSityhilelo ishumi elinesine ichaza iindaba ezilungileyo ezingunaphakade, ize ke ixelele ihlabathi liphela ukuba “limoyike uThixo” limzukise ngokumnqula uMdali. Inkcazo ka-(Aleph), owokuqala kwezo nobumba zintathu, ithi “uThixo onguNgcwele, onguNaphakade, yaye njengoko enguMdali woluntu, nguThixo abantu abafanele ukumoyika ngentlonelo bamnqule.”

Aleph represents the first angel’s message.

UAleph umele isigidimi sengelosi yokuqala.

The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.

Umyalezo wengelosi yesibini ubiza abantu ukuba baphume eBhabheli, uphawula ixesha lokuphalalwa kukaMoya oyiNgcwele, yaye uchaza imvukelo yaseBhabheli. Intsingiselo ka-(Mem) inxulunyaniswa namanzi, (umfuziselo wokuphalalwa koMoya) yaye ingunobumba weshumi elinesithathu kuluhlu loonobumba, inani ishumi elinesithathu lingumfuziselo wemvukelo, ngaloo ndlela kuchongwa iBhabheli. UMem umele umyalezo wengelosi yesibini.

The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.

Ingelosi yesithathu ilumkisa abantu ngokwamkela uphawu lwerhamncwa, yahlula iindidi ezimbini zabakhonzi, kunye nengqumbo kaThixo. Intsingiselo ka-(Tav) yeyokuba imele “uphawu,” (uphawu lwerhamncwa); ikwamele itywina lendalo (itywina likaThixo). Unobumba ngokwawo umile njengomnqamlezo. I-Tav imele isigidimi sengwelosi yesithathu.

> “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.

> “Luyintoni na uphawu lukaThixo ophilileyo, olubekwa emabunzini abantu baKhe? Lulophawu olunokufundwa ziingelosi, kodwa hayi ngamehlo abantu; kuba ingelosi etshabalalisayo imele ilubone olu phawu lwenkululeko. Ingqondo enokuqonda ilubonile uphawu lomnqamlezo waseKalvari koonyana neentombi ezamkelwe yiNkosi. Isono sokwaphula umthetho kaThixo sisusiwe. Banxibe isambatho somtshato, yaye bayathobela, bathembeke kuyo yonke imiyalelo kaThixo.

> “The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.

> “INkosi ayiyi kubaxolela abo bayaziyo inyaniso xa bengayithobeli ngemazwi nangezenzo imiyalelo yaYo.” Maranatha, 243.

The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.

Igama lesiHebhere eliguqulelwa ngokuthi “inyaniso” liqulathe oonobumba abathathu, ngamnye kubo enengcaciso yawo. Ezo ngcaciso zintathu zikwangengcaciso zemiyalezo yeengelosi ezintathu. Zikwangengcaciso zomyalezo wengelosi yokuqala, kuba umyalezo wengelosi yokuqala wawungumyalezo ekuqaleni koBu-Adventista, yaye umyalezo wengelosi yesithathu ngumlayezo ekupheleni koBu-Adventista. Ngenxa yokuba uYesu ubonakalisa isiphelo ngesiqalo, ingelosi yokuqala inazo zonke iimpawu zendlela zesiprofeto zomyalezo wengelosi yesithathu. Ngokwenjenjalo, iingcaciso zoonobumba abathathu besiHebhere ziba ziisimboli kungekuphela zomyalezo wengelosi yesithathu, kodwa zikwangumsesane weesimboli zomyalezo wengelosi yokuqala.

John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.

UYohane kwiSityhilelo waxelelwa ukuba abhale izinto ezazikho ngelo xesha, yaye ngokwenjenjalo wayeya kuba ebhala ngaxeshanye nezinto ezaziya kubakho kwixesha elizayo. Wabhala isiqalo ukuze abonakalise isiphelo. Ngamazwi acacileyo angashiyi mathandabuzo, ama-Adventist eSabatha yesiXhenxe aye axelelwa ukuba afunde aze avakalise umyalezo wamaMillerite, ongumlayezo wengelosi yokuqala. Ekufundeni nasekuvakaliseni ezo nyaniso nelo bali lembali, siya kuba sivakalisa umyalezo wengelosi yesithathu size siphinde imbali yengelosi yokuqala.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “UThixo akasiniki myalezo mtsha. Simele ukuvakalisa umyalezo owathi ngowe-1843 nango-1844 wasikhupha kwezinye iicawa.” Review and Herald, Januwari 19, 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> “Yonke imiyalezo eyanikelwayo ukususela ngowe-1840–1844 imele yenziwe ibe namandla ngoku, kuba baninzi abantu abalahlekelwe zizikhokelo zabo. Imiyalezo imele iye kuzo zonke iicawa.” Manuscript Releases, umqulu 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “Iinyaniso esazifumanayo ngowe-1841, ‘42, ‘43, nango-‘44 ngoku zimele ukufundisiswa zize zivakaliswe.” Manuscript Releases, umqulu 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Isilumkiso sifikile: Makungavunyelwa nto ukuba ingene eya kuphazamisa isiseko sokholo ebesakhela phezu kwaso ukususela ekufikeni kwesigidimi ngo-1842, 1843, nango-1844. Ndandikulesi sigidimi, yaye ukususela ngoko bendifudula ndimi phambi kwehlabathi, ndithembekile ekukhanyeni uThixo asinike kona. Asicebi ukususa iinyawo zethu kuloo qonga ezabekwa kulo, njengoko imihla ngemihla sasifuna iNkosi ngomthandazo onyanisekileyo, sifuna ukukhanya. Nicinga ukuba ndingakuncama ukukhanya uThixo andinike kona? Kumele kube njengeLiwa laMaphakade. Bekundikhokela ukususela mhla ndanikwa kona.” Review and Herald, Epreli 14, 1903.

The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.

Umyalezo wengelosi yokuqala nembali apho loo myalezo wabhengezwa khona ziyahambelana nembali yethu yangoku yaye ziyayibonakalisa—kunye nezilumkiso ezithile zesiprofeto. Zombini ezo mbali zikwanikwe umfanekiso ngoonobumba abathathu abasetyenziswe nguMguquleli wobuThixo ukwenza igama elithi “inyaniso.” Kwaye elo gama elithi “inyaniso” limela iindaba ezilungileyo ezingunaphakade.

The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.

Imbali yabaMillerite ekuqaleni koBu-Adventist imele ingelosi yokuqala, yaye imbali ekupheleni koBu-Adventist emelwe yingelosi yesithathu ziimbali ezihambelanayo, kodwa ziqulethe umahluko othile.

The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”

Ingelosi yokuqala ivakalisa ukuvulwa komgwebo, yaye ingelosi yesithathu ivakalisa ukuvalwa komgwebo. Ulwakhiwo lwesiprofeto ekwathi ngalo imbali yobu-Adventism yazibonakalisa luyafana kanye kokubini kwimbali yalo yokuqala nakwisiphelo salo. Nokuba sesiphi na isiphelo, sinokuboniswa ukuba silandela amanyathelo amathathu eengelosi ezintathu njengoko zifika embalini. Kwaye ezo ngelosi zintathu zikwayezo ncwadi zintathu. Ngoko ke, ulandelelwano lweziganeko zesiprofeto kuzo zombini iziphelo zobu-Adventism lusekwe kumanyathelo amathathu eengelosi ezintathu, aziimpawu zendlela ezikwamelwe zezo ncwadi zintathu zesiHebhere ezakha igama elithi “inyaniso.”

Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.

I-Alpha sisiqalo soBu-Adventist, i-Omega sisiphelo soBu-Adventist, yaye unobumba ophakathi, ongoweshumi elinesithathu, ngaloo ndlela uchaza imvukelo yoBu-Adventist ukusuka ekuqaleni kwayo kuse ekupheleni kwayo.

We are instructed about where God’s way is:

Siyalelwa ngokuphathelele apho ikhoyo indlela kaThixo:

> Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.

> Indlela yakho, Thixo, iseNgcweleni: nguwuphi na uthixo omkhulu njengoThixo wethu? IiNdumiso 77:13.

In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”

Engcweleni sifumanisa ukuba indlela kaThixo iyafana nala manyathelo mathathu afana nemiyalezo yeengelosi ezintathu. Entendelezweni ukoyika uThixo kukhokelela umntu ekwenzeni umnikelo nasekufumaneni ukugwetyelwa. Kwindawo engcwele ukungcwaliswa kubonakaliswa ngobomi bomthandazo obumelwa sisibingelelo sesiqhumiso, ubomi bokufunda obumelwa yitafile yezonka zokubonisa, nobomi benkonzo obumelwa ziziphatho zezibane. Eyona Ndawo iNgcwele imele umgwebo. Xa sinokoyika uThixo njengoko kumelwe ngumyalezo wengelosi yokuqala, sifuna ukugwetyelwa ezantsi komnqamlezo, entendelezweni. Xa sele sigwetyelwe (senziwe amalungisa) sihamba ekuhlaziyweni kobomi obungcwalisiweyo (ukukhula ebungcweleni) njengoko kumelwe yindawo engcwele. Indawo engcwele imele umsebenzi womKristu njengoko wafezekiswa ngamaMillerite ngexesha lomyalezo wengelosi yesibini ukhatshwa siSikhalo saphakathi kobusuku. Sigwetyelwe yaye singcwalisiwe, silungiselelwe umgwebo omelwa yiYona Ndawo iNgcwele. Amanyathelo amathathu engcwele, emele phakathi kwezinye izinto amagama amathathu ezetheoloji—ukugwetyelwa, ukungcwaliswa nokuzukiswa—kwaye ekwamele imiyalezo yeengelosi ezintathu, yaye kambe ekwamele umyalezo wengelosi yokuqala yaye kambe ekwamele oonobumba abathathu abasetyenziswayo ukwakha igama elithi “inyaniso.”

In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”

Entendelezweni lengcwele sifumana onke amanyathelo omathathu ngokunjalo. Inyathelo lokuqala lokungena engcweleni limelwe kukubonisa inyathelo lokugqibela lengcwele, kanye njengokuba ingelosi yokuqala ihambelana nengelosi yesithathu. Inyathelo lokuqala entendelezweni kukuxhelwa komnikelo, okumela ukugwetyelwa. Inyathelo lesibini sisitya sokuhlambela apho amanqatha (isono) esuswa khona, nomnikelo uhlanjululwa ngaphambi kwamanyathelo okugqibela. Amanzi esitya sokuhlambela ayimfanelo yenyathelo lesibini. Inyathelo lesithathu lingumnikelo otshiswayo ngokwawo, owawungumfuziselo kaKristu emnqamlezweni apho umgwebo waphunyezwa khona. Kwa loo manyathelo mathathu afanayo akho kwinyathelo lokuqala lengcwele, kanye njengokuba kwa loo manyathelo mathathu afanayo akho kwisigidimi sengweosi yokuqala. Umgaqo ka-alpha no-omega ungaphakathi kwengcwele, njengokuba unjalo kwizigidimi zeengelosi ezintathu, njengokuba unjalo nakoonobumba abakha igama elithi “inyaniso.”

The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.

Isiprofeto seminyaka eli-2300 sinesakhiwo esifanayo ngokupheleleyo. Isiprofeto saqala ngemimiselo emithathu saza saphela ngokufika kwesigidimi sengelosi yesithathu ngomhla wama-22 kuOktobha, 1844. Isiprofeto sibeka phambili imigca emihlanu yesiprofeto, yaye imbali ekuqaleni kwesiprofeto seminyaka eli-2300 imela imbali yokuphela kwesinye nesinye kwezo ziprofeto zintlanu. Ukuqala nokuphela kwesiprofeto esipheleleyo seminyaka eli-2300 kuneemimiselo ezintathu, yaye siphela ngezigidimi ezithathu.

The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.

Ukuqala kwesiprofeto ngowama-457 BC kwenzeka ngamaxesha enkathazo, kwanika amaYuda ilungiselelo lokuba abuye aze ayakhe kwakhona itempile nesixeko. Ngokuhambelana nesiprofeto, kwiminyaka engama-49 kamva, emva komsebenzi owaqalwa ngowama-457 BC, wagqitywa ngamaxesha enkathazo. Ukuqala kweminyaka engama-49 kufanekisa ukuphela kweminyaka engama-49.

457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.

Ngowama-457 phambi kukaKristu luphawula ukuqala kwesiprofeto esichaza ukuthanjiswa kukaKristu ekubhaptizweni kwaKhe. Ukuthanjiswa kwaKhe kwaphawula ukuqala komsebenzi waKhe wokuhlanganisela ndawonye abantu ukuze babe ngabemi beYerusalem eNtsha, kungekhona eyeNdala, kanye njengoko uSirayeli wamandulo wahlanganiswayo ukuze aphinde akhe iYerusalem yokoqobo ngowama-457 phambi kukaKristu.

457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.

U-457 BC ukwaphawula nokuqala kwesiprofeto esichaza ixesha uKristu awayeza kubethelelwa ngalo emnqamlezweni. USister White ulungelelanisa imbali yomnqamlezo noDano Olukhulu lwango-Oktobha 22, 1844, yaye ukwalinganisa imbali yokuwelwa koLwandle oluBomvu noDano Olukhulu. Ngo-457 BC kwabakho ukudana okwaba ngumfuziselo wokudana kwamaHebhere kuLwandle oluBomvu, uDano Olukhulu lwama-Adventist, ukudana kwabafundi emnqamlezweni, nokukaEzra ngo-457 BC.

> “Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.

> “UEzra wayelindele ukuba inani elikhulu liza kubuyela eYerusalem, kodwa inani labo abasabela kubizo lalincinane ngendlela edanisayo. Abaninzi ababesele befumene izindlu nemihlaba babengenamnqweno wokuzincama ngezi zinto babenazo. Babeluthanda ubumnandi nentuthuzelo, yaye babeneliseke kakhulu kukuhlala apho babekhona. Umzekelo wabo waba sisithintelo kwabanye ababenokuthi, ngenye indlela, bakhethe ukudibanisa isabelo sabo neso sabo babesihambela phambili ngokholo.” Prophets and Kings, 612.

457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.

U-457 BC ukwaphawula ukuqala kwesiprofeto esichaza ixesha apho uSirayeli wamandulo wayeza kuqhawulwa nguThixo emtshatweni, nendlela ivangeli eyayiza kususwa isiwe kwiiNtlanga, nto leyo ephawula ukuphela kwexesha elikhethekileyo lovavanyo lweminyaka engama-490 ngokukodwa kuSirayeli wamandulo. Ngoko ke, u-457 BC uphawula ukuqala kwexesha labo lovavanyo, aze u-34 AD uphawule ukuphela kwexesha labo lovavanyo, nto leyo efuzisela ukuba ixesha lovavanyo lobu-Adventist laqala ngo-1844 lize liphele kumthetho weCawa.

There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.

Kukho nezinye iziprofeto zexesha zangaphakathi ezimbalwa kwisiprofēto seminyaka engama-2300, kodwa zonke ziphethe uphawu lukaAlfa no-Omega. Iziqalo zazo zibonakalisa iziphelo zazo.

It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.

Kubalulekile ukuqaphela ukuba uSirayeli wamandulo wenziwa abagcini bomthetho kaThixo, nokuba uSirayeli wanamhlanje wenziwa kungekuphela nje abagcini bomthetho waKhe, kodwa kwanabagcini bezigidimi zaKhe zesiprofeto. Xa iNkosi yangena emnqophisweni noSirayeli wamandulo, yabenza abagcini beMithetho eliShumi njengoko ibhaliwe emacwecweni amabini amatye. Xa Yena yangena emnqophisweni noSirayeli wanamhlanje kwimbali yamaMillerite, yabenza abagcini belizwi laYo lesiprofeto njengoko limelwe phezu kwamacwecwe amabini kaHabhakuki amelwe ziitshathi zoovulindlela zika-1843 no-1850. Ukuqala kukaSirayeli wamandulo kubonisa ukuqala kukaSirayeli wanamhlanje.

> “The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.

> “INkosi yabiza abantu baYo, amaSirayeli, yaza yabahlula ehlabathini, ukuze ibanike uxanduva olungcwele olugcinwayo. Yabenza abagcini bomthetho waYo; yaye yamisela ukuba ngabo kulondolozwe phakathi kwabantu ulwazi lwaYo. Ngabo ukukhanya kwezulu kwakufanele kukhanye kufike kwiindawo ezimnyama zomhlaba, yaye ilizwi lalifanele ukuvakala libongoza zonke izizwe ukuba zijike kubunquli bazo bezithixo zize zikhonze uThixo ophilayo noyinyaniso.

> “Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.

> “Ukuba amaHebhere ayethe athembekile ekunyanisekeni kwawo, ngengaba abe ngamandla ehlabathini. UThixo ngengaba wayelukhuselo lwawo, yaye ngengaba wawaphakamisa ngaphezu kwazo zonke ezinye iintlanga. Amandla nenyaniso yaKhe ngengaba zatyhilwa ngawo, yaye ngengaba aye abonakala phantsi kolawulo lwaKhe olulumkileyo nolungcwele njengomzekelo wobungangamsha bolawulo lwaKhe ngaphezu kwazo zonke iintlobo zonqulo-zithixo. Kodwa akazange awugcine umnqophiso wawo noThixo. Alandela izenzo zonqulo-zithixo zezinye iintlanga; yaye endaweni yokwenza igama loMdali wawo libe ludumo emhlabeni, alizisa ekudelelweni.”

> “Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.

> “Kodwa injongo kaThixo imele izalisekiswe. Ulwazi ngentando yaKhe kufuneka lunikelwe ehlabathini. UThixo wazisa isandla sengcinezelo phezu kwabantu baKhe, waza wabachithachitha njengabathinjwa phakathi kweentlanga. Ekubandezelekeni abaninzi kubo baguquka ezonweni zabo, baza bafuna iNkosi. Ngaloo ndlela, bechithachithekile kuwo onke amazwe eentlanga, basasaza ulwazi ngoThixo oyinyaniso.

> “In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.

> “Kule mihla, uThixo ubize ibandla laKhe, njengoko wabiza uSirayeli wamandulo, ukuba lime njengokukhanya ehlabathini. Ngesitshetshe esinamandla senyaniso,—imiyalezo yengelosi yokuqala, yesibini, neyesithathu,—wahlula abantu ezicaweni nakwihlabathi, ukuze abasondeze kufuphi kuYe ngobungcwele. Ubenze abagcini bomthetho waKhe, waza wabaphathisa iinyaniso ezinkulu zesiprofeto zeli xesha. Njengezihlabo ezingcwele ezanikwa uSirayeli wamandulo, ezi ziyintembeko engcwele emele ukwaziswa ehlabathini.”

> “Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.

> “Isiprofeto sivakalisa ukuba ingelosi yokuqala yayiya kwenza isibhengezo sayo ‘kuzo zonke iintlanga, nezizalwane, neelwimi, nabantu.’ Isilumkiso sengwewe yesithathu, esiyinxalenye yalo myalezo uthathu-mbini mnye, yaye esingumyalezo wale mihla, asiyi kuba ngaphantsi ngobubanzi bokusasazeka. Iflegi ekubhalwe kuyo ukuthi, ‘Imithetho kaThixo nokholo lukaYesu,’ imele ukuphakanyiswa phezulu. Amandla emiyalezo yokuqala neyesibini amele ukomelezwa kowesithathu. Ubonakaliswa esiprofetweni njengovakaliswa ngezwi elikhulu yingelosi ebhabha phakathi kwezulu, yaye uya kutsalela ingqalelo yehlabathi.”

> “The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.

> “Esona sisongelo soyikeka kakhulu sakha sabhekiswa kubantu abafayo siqulethwe kwisigidimi sengelosi yesithathu. Kumele ukuba sisisono esibi kakhulu eso esihlisela ingqumbo kaThixo engaxutywanga nanceba. Kodwa abantu abashiywanga ebumnyameni ngalo mbandela ubaluleke kangaka; isilumkiso esichasene nokunqulwa kwerhamncwa nomfanekiso walo simele sinikwe ihlabathi phambi kokutyelelwa kwezigwebo zikaThixo, ukuze bonke bazi isizathu sokuba ezi zigwebo zehliselwe, kwanokuba babe nethuba lokusinda kuzo.” Signs of the Times, January 25, 1910.

The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.

Ukuveliswa kwezitafile ezibini ekuzalisekiseni isahluko sesibini sikaHabakuki kwakukukuzaliseka kweziprofeto ezininzi.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

> Ndiya kuma phezu komlindo wam, ndizibeke phezu kwenqaba, ndilinde ndibone oko aya kukuthetha kum, nento endiya kuyiphendula xa ndikhalinyelwayo. Waza uYehova wandiphendula, wathi, Bhala umbono, uwenze ucace emacaleni amacwecwe, ukuze obalekayo akwazi ukuwufunda. Kuba umbono uselelixesha elimisiweyo; ke ekupheleni uya kuthetha, angaxoki; nokuba uyacotha, umlinde; ngokuba ngokuqinisekileyo uya kufika, akayi kulibala.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Khangela, umphefumlo wakhe oziphakamisileyo awuthe tye ngaphakathi kuye; ke lona ilungisa liya kuphila ngokholo lwalo. Habhakuki 2:1–4.

The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.

Ukuveliswa kwetshathi yobuvulindlela ka-1843 kwananjengokuveliswa kwetshathi yobuvulindlela ka-1850 kwakukukuzaliseka kwesiprofeto. Uphononongo lweeThebhile zikaHabakuki lunika ubungqina obuninzi boku. Kodwa isiqendu esikuHabakuki senza igalelo elibalulekileyo kulo mba kwingxoxo yethu.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Ndibonile ukuba itshathi ka-1843 yayikhokelwa sisandla seNkosi, yaye yayingafanele kutshintshwa; ukuba amanani ayenjalo njengoko Yona yayifuna ukuba abe njalo; ukuba isandla saYo sasiphezu kwayo saza safihla impazamo kwamanye amanani, ukuze kungabikho namnye unokuyibona, de isandla saYo sisuswe.” Early Writings, 74, 75.

After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.

Emva kuka-1843 iNkosi yalathisa ukuba kwenziwe enye itshathi, kodwa eyokuqala (1843) itshathi yayingamele iguqulwe, ngaphandle kokuba kube ngokuphefumlelwa.

> “I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> “Ndabona ukuba inyaniso ifanele yenziwe icace phezu kweetafile, ukuba umhlaba nokuzaliseka kwawo kungokukaYehova, nokuba iindlela eziyimfuneko mazingagcinelwa bucala ekuyenzeni icace. Ndabona ukuba itshathi endala yayikhokelwe yiNkosi, yaye akukho nombalo wayo omnye omele uguqulwe ngaphandle kokuphefumlelwa. Ndabona ukuba amanani etshathi ayenjalo kanye njengoko uThixo wayefuna ukuba abe njalo, nokuba isandla saKhe sasiphezu kwaza safihla impazamo kwamanye amanani, ukuze kungabikho mntu oyibonayo side sisuswe isandla saKhe.” Spalding and Magan, 2.

While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.

Ngoxa wayehlala noMzalwana uNichols (owavelisa itshathi yowe-1850), ngexesha wayesenza loo tshathi, uDade White wathi wabona itshathi yowe-1850 eBhayibhileni.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Ndabona ukuba uThixo wayekupapashweni kwetshathi nguMzalwana uNichols. Ndabona ukuba kwakukho isiprofeto sale tshathi eBhayibhileni, yaye ukuba le tshathi yenzelwe abantu bakaThixo, ukuba yanele komnye yanele nakomnye, yaye ukuba omnye wayefuna itshathi entsha ipeyintwe ngomlinganiselo omkhulu ngakumbi, bonke bayayidinga kwangako.” Manuscript Releases, volume 13, 359.

Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositories of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositories of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”

UHabhakuki waye wayalela wathi, “Bhala umbono, uwenze ucace emacwecweni.” Amacwecwe amabini kaHabhakuki ayengumfuziselo womnqophiso uThixo awawenzayo ne-Adventism xa wabenza abagcini beziprofeto zakhe, kanye njengoko wenjenjalo xa wangena emnqophisweni noSirayeli wamandulo, wanika amacwecwe amabini omthetho kwanoxanduva lokuba babe ngabagcini bomthetho. Kodwa uHabhakuki uchaza iindidi ezimbini zabakhonzi ngokunxulumene namacwecwe awayemele ukuwenza ucace umbono. Olunye udidi, olunomphefumlo “oziphakamisileyo” yaye “ongathe tye,” nolunye udidi oluchazwa ngokuba “ngamalungisa” aza “kuphila ngokholo lwakhe.”

The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:

Umxholo kaHabakuki ubonisa ukuba abo bagwetyelwe amalungisa baphila ngokholo olusekelwe phezu kweLizwi lesiprofeto, njengoko limelwe ngamacwecwe amabini, yaye ngoko abo bangagwetyelwanga bangamalungisa bazalile iziqalo ze-Adventism. Ingongoma endifuna ukuyiveza isekelwe kwisicatshulwa esakha sasiqwalasela kwixesha elidlulileyo. Sifundeka ngolu hlobo:

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Kodwa izifundo ezinjengengcwele, ngokunxulumene neentsuku ezingama-2300, imithetho kaThixo nokholo lukaYesu, zilungele ngokugqibeleleyo ukucacisa intshukumo ye-Advent yexesha elidluleyo nokubonisa ukuba siyintoni na isikhundla sethu sangoku, ukuseka ukholo lwabathandabuzayo, nokunika ukuqiniseka ngekamva elizukileyo. Ezi, ndibone rhoqo, zazizezona zifundo ziphambili abathunywa ababefanele ukugxila kuzo.” Early Writings, 63.

We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.

Sisandul’ ukuwaphonononga onke la manyaniso mane: ingcwele, iintsuku ezingama-2300, imithetho kaThixo nokholo lukaYesu. Siwabeke onke la manyaniso mane ngaphakathi kwesakhelo senyaniso esiye “sabalwa ngokugqibeleleyo ukuze sichaze intshukumo ye-Advent yexesha elidlulileyo size sibonakalise ukuba siyintoni indawo yethu yangoku.” Eso sakhelo “ngumgaqo wokukhankanywa kokuqala,” sisityikityo se-Alfa ne-Omega, yaye sisakhelo senyaniso, kuba igama elithi “inyaniso” liqulathe kwaeso sityikityo sinye njengawo onke la manyaniso mane achongwe “njengenyaniso yangoku” eyayenzelwe ukuchaza ukuqala kwe-Adventism.

If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.

Ukuba akukho nto yimbi, oku kuthetha ukuba igama eliguqulelwe ngokuthi “inyaniso” esiliqwalaselayo luyisakhelo seendaba ezilungileyo ezingunaphakade, kwaye luyisakhelo somyalezo wokugqibela wesilumkiso, kwaye luyisakhelo somyalezo wengelosi yesithathu, kwaye luyinxalenye enkulu yesiTyhilelo sikaYesu Kristu.

The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.

Isigidimi sokugqibela sesilumkiso, esimelwe njengeSityhilelo sikaYesu Kristu kwiindinyana ezintathu zokuqala zesahluko sokuqala seSityhilelo, siyangqinwa okwesibini ekupheleni kweSityhilelo. Isiphelo seSityhilelo singqina ngeendinyana zokuqala zeTestamente eNdala kwanangeendinyana zokugqibela zeTestamente eNdala. Ngezo zibhekiso zine kunokugqitywa, kusetyenziswa umthetho wobuthixo wokumisa umgca wesiprofeto phezu komgca wesiprofeto, ukuba isigidimi sokugqibela sesilumkiso sinento yokwenza nolwalamano loMdali nezidalwa Zakhe. Sinento yokwenza namandla Akhe okudala. Sinento yokwenza nendlela la mandla Akhe okudala adluliselwa ngayo ebandleni Lakhe. Sinento yokwenza nophawu lobuThixo oluchonga isiphelo nesiqalo. Sisigidimi esifika kanye ngaphambi kokuvalwa kwexesha lovavanyo, kwanokungaphezu koko. Xa kuqwalaselwa konke kunye, singesamandla kaThixo okudala! Kwaye ukukhankanywa kokuqala kwamandla Akhe okudala kusekuqaleni kweGenesis 1, ukusuka kwindinyana yokuqala kuse kuye kwisahluko sesibini indinyana yesithathu.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

> Ekuqalekeni uThixo wadala izulu nomhlaba. Umhlaba ke wawungenabume, ungenanto; yaye ubumnyama babuphezu kobuso benzulwini. Waza uMoya kaThixo washukuma phezu kobuso bamanzi.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

> Waza uThixo wathi, Makubekho ukukhanya; kwabakho ke ukukhanya. Wabona uThixo ukukhanya, ukuba kulungile; waza uThixo wakwahlula ukukhanya ebumnyameni. Ukukhanya uThixo wakubiza ngokuba yiMini, wabubiza ubumnyama ngokuba buBusuku. Kwaba ngokuhlwa, kwaba kusasa, yaba yimini yokuqala.

> And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.

> Waza uThixo wathi, Makubekho isibhakabhaka phakathi kwamanzi, sahlule amanzi emanzini. Waza uThixo wasenza isibhakabhaka, wawahlula amanzi aphantsi kwesibhakabhaka kuwo amanzi angaphezu kwesibhakabhaka; kwaba njalo. Waza uThixo wasibiza isibhakabhaka ngokuba liZulu. Kwahlwa, kwasa, yaba yimini yesibini.

> And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.

> Waza uThixo, Makahlanganiselwe ndawonye amanzi angaphantsi kwezulu endaweni ibe nye, kubonakale umhlaba owomileyo; kwaba njalo. UThixo wawubiza umhlaba owomileyo ngokuba nguMhlaba; nokuhlanganiselwa kwamanzi wakubiza ngokuba ziiLwandle: waza uThixo wabona ukuba kulungile. Waza uThixo wathi, Umhlaba mawuvelise ingca, imifuno evelisa imbewu, nemithi yeziqhamo evelisa iziqhamo ngokohlobo lwayo, enembewu yayo ngaphakathi kuyo, phezu komhlaba: kwaba njalo. Umhlaba wavelisa ingca, nemifuno evelisa imbewu ngokohlobo lwayo, nemithi evelisa iziqhamo, enembewu yayo ngaphakathi kuyo, ngokohlobo lwayo: waza uThixo wabona ukuba kulungile. Kwaba ngokuhlwa, kwaba kusasa, yaba yimini yesithathu.

> And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.

> Waza uThixo wathi, Makubekho izikhanyiso esibhakabhakeni sezulu, ukuze zahlule imini kubusuku; zibe yimiqondiso, namaxesha amisiweyo, neentsuku, neminyaka; zibe zizikhanyiso esibhakabhakeni sezulu, zikhanyise emhlabeni; kwaba njalo. Waza uThixo wenza izikhanyiso ezibini ezikhulu; esona sikhulu isikhanyiso ukuba silawule imini, nesincinane isikhanyiso ukuba silawule ubusuku; wazenza neenkwenkwezi. Waza uThixo wazibeka esibhakabhakeni sezulu, ukuba zikhanyise emhlabeni, zilawule imini nobusuku, zahlule ukukhanya ebumnyameni; wabona uThixo ukuba kulungile. Kwaba ngokuhlwa, kwaba kusasa, yaba yimini yesine.

> And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.

> Waza uThixo wathi, Amanzi mavelise kakhulu izidalwa eziphilayo ezinyakazayo, neentaka ezibhabhayo ngaphezu komhlaba esibhakabhakeni esivulekileyo samazulu. Wamdala ke uThixo iminenga emikhulu, nayo yonke into ephilayo enyakazayo, eyaveliswa kakhulu ngamanzi ngokohlobo lwayo, nayo yonke intaka enamaphiko ngokohlobo lwayo; wabona uThixo ukuba kulungile. Wazisikelela uThixo, esithi, Zalanani, nande, niwagcwalise amanzi ezilwandle; neentaka mazande emhlabeni. Kwaba ngokuhlwa, kwaba kusasa, yaba yimini yesihlanu.

> And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.

> Waza uThixo wathi, Umhlaba mawuphumeze into ephilileyo ngokohlobo lwayo, iinkomo, nezinto ezirhubuluzayo, namarhamncwa omhlaba ngokohlobo lwawo; kwaba njalo. Waza uThixo wenza amarhamncwa omhlaba ngokohlobo lwawo, neenkomo ngokohlobo lwazo, nayo yonke into erhubuluzayo emhlabeni ngokohlobo lwayo; waza uThixo wabona ukuba kulungile. Waza uThixo wathi, Masenze umntu ngokomfanekiselo wethu, ngokokufana nathi; mabawulawule ke phezu kweentlanzi zolwandle, naphezu kweentaka zezulu, naphezu kweenkomo, naphezu komhlaba wonke, naphezu kwayo yonke into erhubuluzayo erhubuluza emhlabeni. Wamdala ke uThixo umntu ngokomfanekiselo wakhe; ngokomfanekiselo kaThixo wamdala; wabadala bayindoda nenkazana. Waza uThixo wabasikelela; waza uThixo wathi kubo, Zalanani, nande, niwuzalise umhlaba, niwoyise; nilawule phezu kweentlanzi zolwandle, naphezu kweentaka zezulu, naphezu kwayo yonke into ephilileyo eshukuma emhlabeni. Waza uThixo wathi, Khangelani, ndininikile yonke imifuno evelisa imbewu, ephezu kobuso bomhlaba wonke, nayo yonke imithi, ekukho kuyo isiqhamo somthi esivelisa imbewu; iya kuba kukudla kuni. Ke kuwo onke amarhamncwa omhlaba, nakuzo zonke iintaka zezulu, nakuyo yonke into erhubuluzayo emhlabeni, ekukho kuyo ubomi, ndinike yonke imifuno eluhlaza ukuba ibe kukudla; kwaba njalo. Waza uThixo wakubona konke akwenzileyo, nanko, kwakukuhle kakhulu. Kwahlwa, kwasa, yangumhla wesithandathu. Zagqitywa ke izulu nomhlaba, nayo yonke impi yako. Waza uThixo ngawesixhenxe umhla wawugqiba umsebenzi wakhe awawenzayo; waphumla ngomhla wesixhenxe kuwo wonke umsebenzi wakhe awawenzayo. Waza uThixo wawusikelela umhla wesixhenxe, wawungcwalisa; ngokuba ngawo waphumla kuwo wonke umsebenzi wakhe awawudalayo uThixo, wawenza. Genesis 1:1–2:3.

The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.

Iivesi ezingaphambili zimele ubungqina bonke bendalo, zigxininisa ukuba ilizwi likaThixo linamandla okudala.

> Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.

> Mawumoyike uYehova lonke ihlabathi; mabeme bemhlonela bonke abemi behlabathi. Kuba wathetha, kwaza kwenzeka; wayalela, kwema kwaqina. IiNdumiso 33:8, 9.

The same creative power that made the world is employed by Christ to transform men.

La mandla afanayo okudala awadala ihlabathi asetyenziswa nguKristu ukuguqula abantu.

> “The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

> “Amandla okudala awabizela ihlabathi ekubeni abekho asezwini likaThixo. Eli lizwi lidlulisa amandla; lizala ubomi. Wonke umyalelo usisithembiso; wamkelwa yintando, wamkelwa emphefumlweni, uzisa kunye nawo ubomi boLowo ungoNgenammiselo. Uguqula indalo, aze aphinde ayidale ngokutsha umphefumlo ngomfanekiso kaThixo.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.

> “Ubomi obunikwa ngolo hlobo bukwakhunjulwa kwangolo hlobo. ‘Ngawo onke amazwi aphuma emlonyeni kaThixo’ (Mateyu 4:4) umntu uya kuphila.” Education, 126.

The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.

ISityhilelo sikaYesu Kristu sigxininisa indlela iLizwi likaThixo elidluliselwa ngayo ebantwini. Livela kuYise, liye kuNyana, liye kwingelosi, liye kumprofeti olibhala phantsi aze alithumele emabandleni. Inkqubo yonxibelelwano ebekwe ekuqaleni nasekupheleni kwencwadi yeSityhilelo ikwabonakaliswa ngeleli kaYakobi, lineengelosi ezinyukayo nezihlayo kulo. Ikwabonakaliswa ngemibhobho emibini yegolide kaZekariya ezisa ioli engcweleni. Inkqubo yonxibelelwano phakathi koThixo nomntu sisihloko sesiprofeto seBhayibhile, yaye umyalezo othunyelwayo uqulethe amandla okudala awenza indalo iphela. Kule nkqubo yonxibelelwano kwisahluko sokuqala seSityhilelo, kufuneka kuqondwe ukuba umyalezo owaselwayo emabandleni uqulethe amandla okuguqula umLaodikeya abe ngumFiladelfiya.

Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”

Nokuba siqwalasela isiqalo okanye isiphelo seTestamente eNdala okanye eNtsha, ngumyalezo omnye. UThixo udlulisa umyalezo wokugqibela wesilumkiso, yaye uqulethe amandla okudala kaThixo ukuba uviwe yaye ugcinwe ngabo bawuvayo. Umyalezo owuzalisekisa oku ubekwe ngaphakathi kwesakhelo sobuthixo se-Alpha ne-Omega. Isiqalo, umbindi, nesiphelo. Oonobumba abathathu besiHebhere abadibana ukuze benze igama elithi “inyaniso” yivangeli engunaphakade, yaye oonobumba neentsingiselo zabo, kwakunye nelizwi abalivelisayo xa bedityaniswa omnye nomnye, zifanekisela umgaqo kwakunye naLowo unguAlpha ne-Omega. Kugxininisa amandla Akhe okudala. Amazwi amathathu okugqibela ebali lendalo, ngalinye liqala ngoonobumba abathathu, ngokulandelelana olwakha igama elithi “inyaniso.”

The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.

Amagama amathathu ayisiphelo sebali lendalo aqala ngoonobumba abathathu abathi, xa bedityanisiwe, benze igama elithi “inyaniso.” Amagama amathathu okugqibela evesini aqala ngoonobumba א (Aleph), מ (Mem), no־ת (Tav) ngokulandelelana kwawo. La magama mathathu aguqulelwa ngokuthi “uThixo,” “wadala,” kunye “wenza.” La magama mathathu, ngalinye lawo liqala ngoonobumba א (Aleph), מ (Mem), no־ת (Tav) ngokolandelelwano olo, aphinda agxininise ukuphelela nocwangco lwengxelo yendalo. Le pateni iqatshelwe ngabahlalutyi bamaYuda njengophawu olunika umdla lolwimi lwesibhalo sesiHebhere.

The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.

Ibali yendalo iqala ngamazwi athi “ekuqaleni,” yaye iphela ngamazwi amathathu amele uAlfa no-Omega, isiqalo nesiphelo, owokuqala nowokugqibela. Amandla okudala abonakaliswe kubungqina beGenesis aqala aze aphele ngotyikityo loMchazi weelwimi omangalisayo.

The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.

Eyokuqala yento ebonakalisa eyokugqibela yento yiyo leyo umprofeti uYohane awayigxininisayo xa, ngokubhala oko kwakukho ngelo xesha, wayekwabhala ngaxeshanye oko kuya kubakho.

The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.

Umyalezo wokugqibela wesilumkiso kaEliya omelwe ekupheleni kweTestamente eNdala uchaza umgaqo ofanayo wesiprofeto, ngaphakathi komxholo wengxaki yomthetho weCawa nangezibetho ezisixhenxe zokugqibela ezisondelayo.

The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.

“Umgaqo wokukhankanywa kokuqala” nako konke okuwumeleyo, “sisakhelo” ekumele “inyaniso yangoku” ibekwe ngaphakathi kuso. Eso sakhelo “ngumgaqo wokukhankanywa kokuqala,” okwangomnye wemikhwa kaThixo.

In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.

Encwadini kaDaniyeli emele isiqalo sobu-Adventism, naseNcwadini yeSityhilelo emele isiphelo sobu-Adventism, sifumana iintlangano ezimangalisayo xa siyijonga ngomgaqo wokuba eyokuqala ibonisa eyokugqibela. Incwadi kaDaniyeli ibeka phambili uphawu oluthile lukaYesu xa isebenzisa igama elithi Palmoni, elithetha umbalisi omangalisayo weemfihlelo. UDaniyeli ukwazisa noYesu njengoMikayeli isiphatha-zingelosi. UYohane usetyenziswa ukuba enze kwaloo nto kanye njengoDaniyeli, yaye akachazi inkosi yezibalo, okanye inkokeli yezingelosi, koko uchaza inkosi yolwimi. Xa simqwalasela uYesu njengenkosi yealfabhethi, sifanele ukuqwalasela IiNdumiso 119, esesona sahluko side eBhayibhileni.

Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.

INdumiso 119 yialfabethi ye-akrostikhi, oko kuthetha ukuba unobumba wokuqala kwiseti nganye yeevesi ezisibhozo uqala ngonobumba ofanayo. Kukho oonobumba abangamashumi amabini anesibini kwialfabhethi yesiHebhere, ngoko ke kukho amacandelo angamashumi amabini anesibini eevesi ezisibhozo. Icandelo ngalinye liqala ngonobumba wealfabhethi ngokulandelelana kwealfabhethi, yaye emva koko ivesi nganye kwezisibhozo eyabelwe loo nobumba iqala ngaloo nobumba. Kukho iivesi ezisibhozo kunobumba ngamnye; ngoko ke iivesi ezisibhozo ziphindaphindwe ngoonobumba abangamashumi amabini anesibini bealfabhethi yesiHebhere zilingana nemigca elikhulu elinamashumi asixhenxe anesithandathu. INdumiso igxininisa ukuthobela uThixo onguThixo wocwangco (kungoko ulwakhiwo lwe-akrostikhi), kungekhona wesiphithiphithi.

Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:

Omnye umxholo obalaseleyo kwiNdumiso 119 yinyaniso enzulu yokuba iLizwi likaThixo lanele ngokupheleleyo. Kukho amagama asibhozo ahlukeneyo abhekisa kwiLizwi likaThixo kuyo yonke le Ndumiso: umthetho, izingqino, imimiselo, ammiselo, imiyalelo, izigwebo, ilizwi, nemithetho. Phantse kuzo zonke iindinyana, iLizwi likaThixo liyakhankanywa. INdumiso 119 ayiqinisekisi nje kuphela ubume beZibhalo, koko iqinisekisa nokuba iLizwi likaThixo libonakalisa kanye ubume bukaThixo ngokwaKhe. Qaphelani ezi mpawu zikaThixo zibekwe phambili kwiNdumiso 119:

- Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

  Ubulungisa (iindima 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

- Trustworthiness (verse 42)

  Ukuthembeka (ivesi 42)

- Truthfulness (verses 43, 142, 151, 160)

  Inyaniso (iindinyana 43, 142, 151, 160)

- Faithfulness (verse 86)

  Ukunyaniseka (ivesi 86)

- Unchangeableness (verse 89)

  Ukungaguquguquki (ivesi 89)

- Eternality (verses 90, 152)

  Ubunaphakade (iindinyana 90, 152)

- Light (verse 105)

  Ukukhanya (ivesi 105)

- Purity (verse 140)

  Ukuhlambuluka (ivesi 140)

The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).

INdumiso ivula ngezibabazo zentsikelelo ezimbini. “Banoyolo” abo iindlela zabo zingenasiphako, abaphila ngokomthetho kaThixo, abagcina imimiselo yaKhe baza bamfune ngentliziyo yabo yonke. Ezi zizifundo zethu kule Ndumiso inkulu. ILizwi likaThixo lanele ukusenza sibe nobulumko, lisifundise ebulungiseni, lize lisixhobise ngokupheleleyo kuwo wonke umsebenzi olungileyo (2 Timoti 3:15–17).

Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.

Kakade ke, iNdumiso 119 yinxalenye yesifundo esisahleli singekasonjululwa kakhulu kwihlabathi lenkolo. Simalunga nokuba yeyiphi ivesi ephakathi eBhayibhileni nokuba sesiphi isahluko esiphakathi eBhayibhileni. Ukuba uphanda kwi-intanethi, uya kufumana iingxoxo ezahlukeneyo ezijikeleze umbuzo wokuba usebenzisa yiphi iBhayibhile, njalo njalo. Ingxaki ngendawo nganye ekwelo phikiso kukuba inkcazo yokuba yintoni ephakathi eBhayibhileni, nokuba yivesi okanye sisahluko, ifanele ukumiselwa nguMbali weBhayibhile, hayi ngumfundi womntu okanye ngumgxeki weBhayibhile.

The Bible teaches that there is a beginning and end to everything. To everything there is a season.

IBhayibhile ifundisa ukuba kukho isiqalo nesiphelo kuyo yonke into. Yonke into inexesha layo.

> To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.

> Yonke into inexesha layo, nomcimbi wonke phantsi kwezulu unexesha lawo: ixesha lokuzalwa, nexesha lokufa; ixesha lokutyala, nexesha lokuncothula okutyalelweyo. INtshumayeli 3:1, 2.

There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.

Kukho ixesha lokuzalwa nexesha lokufa, kanti kukwakho nobomi obenzeka phakathi kwesiqalo nesiphelo sobomi bethu. Ukuzalwa ngumzuzwana omfutshane wexesha, kwanjalo nokufa. Ubomi bulo mbindi, yaye ngokubanzi bunembali eninzi kakhulu enxulumene nabo ngaphezu kwexesha esizalwa ngalo nexesha esifa ngalo.

The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.

Umbindi “kumgaqo wokukhankanywa kokuqala” ngokuqhelekileyo bunobungqina obuninzi ngakumbi kunokuqala nokokugqibela. Ukukhangela ivesi enye okanye isahluko esinye eBhayibhileni uze usichaze njengombindi kukungabunanzanga ubungqina beBhayibhile, nangona ukuqala nokuphela ngokusisiseko kuyizinto zexesha; umbindi wona ngokuqhelekileyo lixesha elithile. Kambe ke, ukuqala, ukuphela, nombindi ziya kuvumelana, nangona amaxesha amaninzi uphawu olufanayo lwexesha ekupheleni luba sisichasi sokuqala.

Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.

UYesu wamchaza uYohane uMbhaptizi njengoEliya, yaye bobabini babonisa ulandelelwano olufanayo lweziganeko zesiprofeto; kodwa uEliya watshutshiswa ngumfazi ongendawo (uIzebhele) owayefuna ukumvalela entolongweni nokumbulala uEliya, kodwa akazange akwenze oko. UYohane, owayengumfuziselo kaEliya, wafunwa ngumfazi okhohlakeleyo (uHerodiya) ukuba amvalele entolongweni nokumbulala, yaye wakwenza oko. UEliya noYohane bangumqondiso onokutshintshatshintshwa, kodwa baneempawu ezithile zesiprofeto ezichaseneyo, kanti sekunjalo ziyangqamana. UEliya akazange afe, uYohane wafa. Ukuqonda ukuba iimpawu zendlela zesiprofeto ezingqamana enye nenye zihlala zizezichaseneyo kwenza abo banqwenela ukubona baqonde ukuba umbindi weBhayibhile yiNdumiso 118.

When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.

Xa sisebenzisa umgaqo wolawulo lokukhankanywa kokuqala njengoko besiwuchaza, sifumanisa ukuba ukuqala kombindi weBhayibhile yiNdumiso 117, esona sahluko sifutshane eBhayibhileni, esineendinyana ezimbini. Silandelwa sisahluko 118, esingumbindi weBhayibhile, yaye isahluko 118 silandelwa sisahluko 119, esesona sahluko side eBhayibhileni nesisingesiphelo sombindi weBhayibhile. Lo Linguist umangalisayo uphawula ukuqala ngesona sahluko sifutshane, aze ke aphawule isiphelo ngesona sahluko side. Zizahluko ezibini ezichaseneyo. Ukuqala kuyimbewu, yaye isiphelo yindawo apho isityalo esivuthwe ngokupheleleyo sikhuliswa khona, apho zonke iingqina ezimi phakathi zidityaniswa kunye. Qaphelani iNdumiso 117.

> O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.

> Mdumiseni uYehova, nonke nina zizwe; mdumiseni, nonke nina bantu. Kuba inceba yakhe enobubele inkulu kuthi; nenyaniso kaYehova ihleli ngonaphakade. Mdumiseni uYehova. IiNdumiso 117:1, 2.

The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.

Igama esiliqwalaselayo esenziwe ngoonobumba abathathu liguqulelwa ngokuthi “inyaniso” kwindinyana yesibini, yaye limela ukuqala kombindi weBhayibhile, (umbindi weBhayibhile uyiNdumiso 117–119). Isiphelo saloo mbindi yiNdumiso 119. INdumiso 118 ingumbindi wombindi. INdumiso 118 ibekwe phakathi kwesahluko esifutshane kunazo zonke nese lide kunazo zonke eBhayibhileni, yaye eso sifutshane, esisisiqalo, sibeka phambili igama elithi “inyaniso” elidalwe ngoonobumba abathathu abamele amanyathelo amathathu eendaba ezilungileyo ezingunaphakade, yaye ayiloluhlu olusisiseko lokuqonda inyaniso. Olo luhlu olusisiseko luyimigaqo emele isimilo sikaKristu njengoAlfa noOmega.

The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.

Ukuphela kombindi, okungu isahluko 119, yi-akrostiki yealfabhethi ebekwe embindini weBhayibhile, igxininisa olo lwimi lumangalisayo. Izihlandlo ezine kwisahluko 119 igama elifanayo liguqulelwa ngokuthi yinyaniso.

> And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.

> Kwaye ungalisusi kwaphela ilizwi lenyaniso emlonyeni wam; kuba ndithembele kwizigwebo zakho. Ivesi 43.

> Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.

> Ubulungisa bakho bubulungisa obungunaphakade, nomthetho wakho uyinyaniso. Ivesi 142.

> Thou art near, O Lord; and all thy commandments are truth. Verse 151.

> Ukufuphi wena, Yehova; yaye yonke imithetho yakho iyinyaniso. Ivesi 151.

> Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.

> Ilizwi lakho liyinyaniso kwasekuqalekeni; nesigwebo ngasinye esilungileyo sakho sihlala ngonaphakade. Ivesi 160.

Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”

Inyaniso ekwezi ndinyana ngumgaqo wesiprofeto seBhayibhile ochonga isiphelo kususela ekuqalekeni, yaye inyaniso ekwezi ndinyana kukuba uAlfa no-Omega ubeke utyikityo lwaKhe embindini weBhayibhile, njengoko enzile ekuqalekeni nasekupheleni. Utyikityo loWokuqala noWokugqibela luyi-“framework” yokunikelwa komyalezo wokugqibela wesilumkiso wengelosi yesithathu. Owokugqibela wombindi uquka iindinyana ezine ezisebenzisa igama eliguqulelwe ngokuthi “truth,” nangona isalathiso sesine siguqulelwe ngokulula ngokuthi “true.” Owokugqibela wokugqibela kwezo ndinyana zine uchaza ukuba “from the beginning,” ilizwi lingu “true.”

In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.

Ekuqalekeni kwingxelo yendalo kaGenesis isahluko soku-1 nese-2, igama elithi “inyaniso,” nangona lingabhalwanga ngokuthe ngqo, limelwe kumagama amathathu okugqibela engxelo yendalo, kuba igama ngalinye liqala ngoonobumba, ngokolandelelwano, abakha igama elithi “inyaniso.” Ekuqalekeni kwakukho iLizwi, yaye ngaye zadalwa zonke izinto, kwaye ubungqina bendalo kuGenesis buqala ngamazwi athi, “Ekuqalekeni,” buphele ngamagama amathathu amele iinyaniso ezinxulumene nesiphawu sikaKristu esithi kuIsaya sichazwe njengobungqina bokuba yena unguThixo okuphela kwakhe.

The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.

Umbindi weBhayibhile (IiNdumiso 117–119) uqala kwisahluko 117 ngokubhekisela kwinyaniso yokuba isiqalo simela isiphelo ngokusebenzisa kwawo igama elithi “inyaniso.” Elo gama lenziwe ngoonobumba abathathu abamele iindaba ezilungileyo ezingunaphakade nezigidimi zeengelosi ezintathu, kwaye bachaza ukuphela kwebali lendalo. Isiphelo sombindi weBhayibhile sisibonakaliso soonobumba bealfabhethi esaveliswa yilo ngcali imangalisayo yeelwimi ukuze kumiselwe ukuqonda kokuba oko kutyhilwayo ngoku ngokuphathelele isimilo saKhe kuyavumelana nenkcazo yegama elithi isityhilelo, kuba ISityhilelo sikaYesu Kristu sisigidimi esiyilelwe ukubonakalisa inkalo yesimilo sikaKristu ekungekade iqatshelwe ngokupheleleyo ngaphambili, nokuba ibikho nhlobo na. Esi sityhilelo siyavisisana nemigca yembali yomnqophiso, kuba imbali yomnqophiso iquka ubungqina bomzamo kaThixo wokuzityhila Yena ngokwaKhe ngamabizo njengoko iMbali yaKhe yayisityhileka.

> “The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.

> “Imigaqo emikhulu yomthetho, yesona simo sikaThixo ngokwaKhe, iqulethwe emazwini kaKristu entabeni. Nabani na owakha phezu kwayo, wakha phezu kukaKristu, iLiwa lamaXesha. Ekulamkeleni ilizwi, samkela uKristu. Kwaye ngabo bodwa abawamkelayo ngolu hlobo amazwi Akhe abakha phezu Kwakhe. ‘Ngokuba akukho bani unako ukubeka esinye isiseko ngaphandle kweso sele sibekiwe, esinguYesu Kristu.’ 1 Korinte 3:11. ‘Kanjalo akukho lusindiso kwamnye; kuba akukho gama limbi phantsi kwezulu, linikiweyo ebantwini, esimele ukusindiswa ngalo thina.’ IZenzo 4:12. UKristu, iLizwi, isityhilelo sikaThixo,—ukubonakaliswa kwesimilo saKhe, komthetho waKhe, kothando lwaKhe, kobomi baKhe,—nguye yedwa isiseko esinokwakhela kuso isimilo esiya kunyamezela.” Mount of Blessings, 148.

There is of course much more to address concerning this truth, but we will leave off here.

Kakade ke, kusekho okuninzi kakhulu ekufuneka kuthethwe ngako ngokuphathelele le nyaniso, kodwa siya kuphelela apha.

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