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# Parallel Warnings - Number One

Izilumkiso Ezihambelanayo - Inombolo Yokuqala

The Revelation of Jesus Christ: Understanding the Final Warning for Mankind

ISityhilelo sikaYesu Kristu: Ukuqonda Isilumkiso Sokugqibela Soluntu

Author

Jeff Pippenger

Published

August 8, 2023

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The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.

“ISityhilelo sikaYesu Kristu” sivulelwa abantu bakaThixo xa “ixesha likufuphi.” Umyalezo wokugqibela wesilumkiso kuluntu unikelwa kanye ngaphambi kokuvalwa kwexesha lovavanyo lwabantu, yaye loo myalezo wokugqibela umelwe kwimigca emininzi yesiprofeto eBhayibhileni. KwiSityhilelo seshumi elinesine loo myalezo wokugqibela wesilumkiso umelwe ziingelosi ezintathu.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

> Ndabona enye ingelosi iphaphazela esazulwini sezulu, inevangeli engunaphakade yokushumayela kwabahleli emhlabeni, nakuzo zonke iintlanga, nezizwana, neelwimi, nabantu, isithi ngezwi elikhulu, Moyikeni uThixo, nimnike uzuko; kuba lifikile ilixa lomgwebo wakhe; nikhonze lowo wenza izulu, nomhlaba, nolwandle, nemithombo yamanzi.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

> Kwalandela enye ingelosi, isithi, Iwile, iwile iBhabhiloni, eso sixeko sikhulu, ngokuba senzé zonke iintlanga zasela iwayini yengqumbo yohenyuzo lwaso.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Yaza owesithathu wabalandela, esithi ngezwi elikhulu, Ukuba kukho umntu onqula irhamncwa nomfanekiso walo, aze amkele uphawu lwalo ebunzini bakhe, okanye esandleni sakhe, Lowo naye uya kusela iwayini yomsindo kaThixo, egalelwe ingaxutywanga kwindebe yengqumbo yakhe; yaye uya kuthuthunjiswa ngomlilo nesalfure phambi kweengelosi ezingcwele, naphambi kweMvana: Nomsi wokuthuthunjiswa kwabo unyuka unyuka ngonaphakade kanaphakade: yaye abanakuphumla emini nasebusuku, abo banqula irhamncwa nomfanekiso walo, nabo bonke abamkela uphawu lwegama lalo. Nanku umonde wabangcwele: naba abo bagcina imithetho kaThixo, nokholo lukaYesu. ISityhilelo 14:6–12.

In chapter eighteen of Revelation the very same message announces the fall of Babylon.

Kwisahluko seshumi elinesibhozo seSityhilelo, kanye lo myalezo ubhengeza ukuwa kweBhabhiloni.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Ke kaloku emva kwezi zinto ndabona enye ingelosi isihla ivela ezulwini, inamandla amakhulu; lathi ihlabathi lakhanyiswa bubuqaqawuli bayo. Yaza yakhala ngamandla ngezwi elikhulu, isithi, Liwile, liwile iBhabheli enkulu, laba yindawo yokuhlala yeedemon, nentolongo yawo wonke umoya ongcolileyo, nendlwana yayo yonke intaka engcolileyo neyenyanyekayo. Kuba zonke iintlanga zisele iwayini yengqumbo yohenyuzo lwalo, nookumkani bomhlaba benze uhenyuzo nalo, nabathengisi bomhlaba bazityebisa ngobuninzi bobunewunewu balo. Ndeva nelinye izwi liphuma ezulwini, lisithi, Phumani kulo, bantu bam, ukuze ningabi ngamadlelane ezonweni zalo, nokuze ningamkelwa zizo izibetho zalo. Kuba izono zalo zifike zaya kufika ezulwini, yaye uThixo uzikhumbule iintlondi zalo. IsiTyhilelo 18:1–5.

The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.

Umgca wembali yesiprofeto, okanye singathi, ulandelelwano lweziganeko olumelwe yingelosi ekhanyisa ihlabathi ngobuqaqawuli bayo kwisahluko seshumi elinesibhozo, lumela iziganeko ezikhokelela ekuvalweni komgwebo, ekuvalweni kwethuba lobabalo, nakwizibetho ezisixhenxe zokugqibela. Imbali yesiprofeto emelwe kwisahluko seshumi elinesibhozo ihamba “ngokunxuseneyo” nomgca wembali yesiprofeto omelwe ziingelosi ezintathu zesahluko seshumi elinesine.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “UThixo uyinike indawo imiyalezo yeSityhilelo 14 kumgca wesiprofeto, kwaye umsebenzi wayo awuyi kuyeka kude kube sekupheleni kwembali yalo mhlaba. Imiyalezo yengelosi yokuqala neyesibini iseyinyaniso yeli xesha, kwaye imelwe kukuhamba ihambelana nale ilandelayo. Ingelosi yesithathu ivakalisa isilumkiso sayo ngelizwi elikhulu. ‘Emva kwezi zinto,’ watsho uYohane, ‘ndabona enye ingelosi isihla ivela ezulwini, inamandla amakhulu, nomhlaba wakhanyiswa bubuqaqawuli bayo.’ Kolu khanyiselo, ukukhanya kwayo yonke le miyalezo mithathu kudityanisiwe.” The 1888 Materials, 803, 804.

The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.

Iingelosi ezintathu zesahluko seshumi elinesine eziphaphazela embindini wezulu zifanekisela isigidimi sehlabathi lonke esiphela ngophawu lwerhamncwa nangokuvalwa kwexesha lobabalo. Kwisahluko seshumi elinesibhozo umhlaba wonke ukhanyiswa bubuqaqawuli bengelosi enesigidimi sayo naso esiphela ngokuvalwa kwexesha lobabalo.

The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.

Umyalezo omelwe ngokomfuziselo ziingelosi ezintathu kwisahluko seshumi elinesine nowophinda umelwe yingelosi eyehlayo kwisahluko seshumi elinesibhozo yimiboniso emibini yesilumkiso esinye nesifanayo. Akukho nto iphindiweyo eBhayibhileni, akukho nto ilahlekileyo. Into yokuba kanye lo myalezo mnye uchongwe ngaphezu kwesinye nguYohane lugxininiso lokubaluleka kwalo myalezo, yaye ibonisa indlela yobuthixo yokufundisa engumgaqo weBhayibhile obizwa ngokuba “phinda wandise.” Ukuhlanganisa imigca emibini yembali yesiprofeto kutyhila iinyaniso ebezingenakuqatshelwa nakuwuphi na umgca xa uqwalaselwa wahlukene komnye. Namhlanje, ukuba ubuzisa amangqina amabini enkundleni ngobungqina besiganeko esinye, kusenokwenzeka kakhulu ukuba anike iingxelo ezichaseneyo ngokusekelwe kwimbono yawo yezopolitiko okanye yezentlalo. Akunjalo ngamangqina eBhayibhile; ahlala evumelana, yaye ukuba kubonakala kuwe ngathi awavumelani, ngoko ubukele into ngendlela engeyiyo.

The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.

Le mizekeliso mibini esiyiqwalaselayo sisona kanye isigidimi sesilumkiso esifanayo ncwadi kaMalaki isimele njengokubuya kukaEliya umprofeti. Zonke ezi zigidimi zintathu zifika ngaphambi kokuvalwa kwexesha lovavanyo—kuba isigidimi sesilumkiso esiqulethwe kuyo yonke le migca mithathu yesiprofeto asinikwanga nje kuphela kwangaphambili kokuvalwa kwexesha lovavanyo, koko ukuvalwa kwexesha lovavanyo ngokwako yeyona ndawo yaso yokubhekisela kuyo, umxholo, ukuba uthanda, wesinye nesinye kwezo zigidimi zesilumkiso. Enyanisweni, ukuba kukho nasiphi na isigidimi sesilumkiso esivakaliswayo okanye esizotywayo nangawuphi na umprofeti, sisiso esi silumkiso sinye neseSityhilelo seshumi elinesine, seshumi elinesibhozo, nese siprofeto sikaEliya sikaMalaki.

These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.

Le migca mithathu yesiprofeto ingaboniswa ngokulula ukuba ihamba ngokungqamene omnye nomnye. Oko kutshiwo, zimbini ezona mithombo ziphambili zolwazi kwisiprofeto seBhayibhile. Omnye kukuchongwa kolandelelwano lweziganeko ezityhilekayo ekupheleni kwehlabathi. Omnye umthombo wolwazi ngumzekeliso wemisebenzi yabaprofeti enxulumene nesigidimi esichaza iziganeko ezizayo.

There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.

Kukho imigaqo emibini efanele ukuqwalaselwa ngokunxulumene nezi ngcamango. Owokuqala kukuba bonke abaprofeti bathetha ngokuphela kwehlabathi, apho ixesha lovavanyo livalwa khona.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Umprofeti ngamnye wakudala wathetha kancinane ngakumbi ngenxa yexesha lakhe kunangenxa yelithi lethu, ukuze ukuprofeta kwabo kusebenze kuthi. ‘Ke zonke ezi zinto zabehlela bona ukuze zibe yimizekelo; zaza zabhalelwa ukulumkisa kwethu thina, esifikelwe ziziphelo zephakade.’ 1 Korinte 10:11. ‘Babonakaliselwa ukuba babengalungiseleli bona ngokwabo, koko babelungiselela thina ngezinto ezithe ngoku zaxelwa kuni ngabo banishumayeleyo iindaba ezilungileyo ngoMoya oyiNgcwele othunyelwe evela ezulwini; ezo zinto zinqwenelwa ziingelosi ukuba zikhangele kuzo.’ 1 Petros 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “IBhayibhile iye yaqokelela yaza yadibanisa ndawonye ubuncwane bayo ngenxa yesi sizukulwana sokugqibela. Zonke iziganeko ezikhulu neentengiselwano ezinzulu zembali yeTestamente eNdala bezikho, yaye ziyaphindaphindwa ecaweni kule mihla yokugqibela.” Selected Messages, incwadi 3, 338, 339.

All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.

Yonke imiyalezo yesiprofeto yeBhayibhile “isebenza kuthi” “esifikelwe ziziphelo zehlabathi.” Loo mgaqo, udityaniswe nomnye umgaqo ochonga “izinto” athe uMoya oyiNgcwele “wazibumba,” “ekunikweni kwesiprofeto kwanokuba” “nakwiziganeko ezibonisiweyo,” wongeza amandla kwibango lokuba iziganeko zesiprofeto ekuqaleni kwesiprofeto zingumfuziselo yaye zihamba ngongqamaniso neziganeko zesiprofeto ekupheleni kwaso nasiphi na isiprofeto esithile.

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Kufuneka kufundisiswe iLizwi likaThixo ngokusondeleyo ngakumbi; ngokukodwa uDaniyeli neSityhilelo kufuneka kunikwe ingqalelo ngendlela engazange ibekho ngaphambili kwimbali yomsebenzi wethu. Kusenokwenzeka ukuba kwezinye iinkalo sibe nokuncinane esikutshoyo, ngokubhekiselele kumandla aseRoma nopupu; kodwa sifanele ukutsalela ingqalelo koko abaprofeti nabapostile bakubhalileyo phantsi kokuphefumlelwa nguMoya oyiNgcwele kaThixo. UMoya oyiNgcwele uzilungise ngolo hlobo izinto, kokubini ekunikweni kwesiprofeto nakwiziganeko ezichaziweyo, ukuze kufundiswe ukuba isicaka esingumntu kufuneka sigcinwe singabonakali, sifihlwe kuKristu, nokuba iNkosi uThixo wezulu nomthetho waYo kufuneka baphakanyiswe. Funda incwadi kaDaniyeli. Khumbuza, inqaku ngalinye ngalinye, imbali yezikumkani ezimelwe apho.” Testimonies to Ministers, 112.

The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.

“UMoya oyiNgcwele uzimisele ngolo hlobo izinto, kokubini ekunikweni kwesiprofeto nakwiziganeko ezibonisiweyo.” Koku “kunikwe kwesiprofeto nakwiziganeko ezibonisiweyo,” “izinto” “zimi ngolo hlobo” “nguMoya oyiNgcwele” kangangokuba kokubini “ukunikelwa kwesiprofeto” kunye “neziganeko ezibonisiweyo,” zimele ukuqondwa njengeziphefumlelweyo, zize zisetyenziswe kumzekeliso wesiprofeto wokuphela kwehlabathi.

John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.

UYohane wanikwa isiprofeto nguGabriyeli waza waxelelwa ukuba asibhale encwadini aze asithumele emabandleni. Ngelo xesha wayetshutshiswa yiRoma; wayethinjelwe ekudingisweni ngendlela enokuthelekiswa noko namhlanje ehlabathini kunokuthiwa yindawo yokubanjelwa efihlakeleyo. Kule mbali uYohane wayehlukaniswe kuluntu kangangoko kunjalo nawuphi na umbanjwa waseGuantanamo Bay.

John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.

UYohane uchaza ukuba umbono wenzeka xa wayenqula ngeSabatha yosuku lwesixhenxe, olu luSuku lweNkosi.

> For the Son of man is Lord even of the sabbath day. Matthew 12:8.

> Kuba iNyana yoMntu iyiNkosi kwangosuku lwesabatha. Mateyu 12:8.

While worshipping in the Spirit, he heard a great voice behind him.

Ngoxa wayenqula ngoMoya, weva ilizwi elikhulu emva kwakhe.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.

> Mna Yohane, ongumzalwana wenu, ndingumhlanganyeli nani embandezelweni, nasebukumkanini, nasekunyamezeleni kukaYesu Kristu, ndandise siqithini esibizwa ngokuba yiPatmo, ngenxa yelizwi likaThixo nangenxa yobungqina bukaYesu Kristu. Ndaba ndikuMoya ngomhla weNkosi, ndeva emva kwam ilizwi elikhulu, ngathi lelophondo, lisithi, Mna ndinguAlfa no-Omega, owokuqala nowokugqibela; nokuba okubona ngamehlo, kubhale encwadini, ukuthumele kuwo amabandla asixhenxe aseAsiya; e-Efese, naseSmirna, nasePergamo, naseTiyatira, naseSardesi, naseFiladelfiya, naseLawodikiya. ISityhilelo 1:9–11.

John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”

UYohane, imeko emngqongileyo neemeko ezichongiweyo zimchaza njengomntu otshutshiswayo ngenxa yokuba engumnquli weSabatha yosuku lwesixhenxe, kodwa kananjalo njengomntu otshutshiswayo ngenxa yokuba ekholelwa kokubini eBhayibhileni nasezibhalweni zikaEllen White, ezingo “ubungqina bukaYesu.” Uva izwi elikhulu emva kwakhe, aliguqukele alibone; yaye ngokwenjenjalo umele umSeventh-day Adventist ekupheleni kwehlabathi ova ilizwi emva kwakhe lisithi, “Le yindlela, hambani ngayo.”

All the lines of prophecy parallel each other at the end of the world.

Yonke imigca yesiprofeto ihambelana omnye nomnye ekupheleni kwehlabathi.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “Encwadini yeSityhilelo zonke iincwadi zeBhayibhile ziyadibana zize ziphelele.” Izenzo ZabaPostile, 585.

Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.

Nawuphi na umprofeti ova ilizwi ngasemva kwakhe, uyahambelana noYohane kumfuziselo wabantu bakaThixo ekupheleni kwehlabathi. UYohane weva ilizwi ngasemva kwakhe elamnika imiyalelo. NoIsaya naye weva ilizwi lomyalelo.

> And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.

> Ngoko ke iNkosi iya kulinda, ukuze ibe nobabalo kuni; yaye ngoko ke iya kuphakanyiswa, ukuze ibe nenceba kuni; kuba iNkosi nguThixo womgwebo; banoyolo bonke abo bayilindelayo.

> For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.

> Kuba abantu baya kuhlala eZiyon eYerusalem; akusayi kuphinda ukhale; uya kuba nobabalo olukhulu kuwe ngenxa yesandi sokukhala kwakho; xa esakukuva, uya kukuphendula. Nakuba ke iNkosi ininika isonka sembandezelo, namanzi entlungu, noko ke abafundisi bakho abasayi kuphinda bafihlwe ekoneni, koko amehlo akho aya kubabona abafundisi bakho; neendlebe zakho ziya kuva ilizwi emva kwakho, lisithi, Nantsi indlela, hambani ngayo, xa niphambukela ekunene, naxa niphambukela ekhohlo. Isaya 30:18–21.

God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.

Abantu bakaThixo abaseleyo beva ilizwi emva kwabo libaxelela ukuba yeyiphi indlela abafanele bahambe ngayo. Emva koko kufuneka bathabathe isigqibo sokuba baya kuliphulaphula na okanye abayi kuliphulaphula. Abantu abamelwe nguYohane noIsaya ngabantu abasekupheleni kwehlabathi abalinda iNkosi ngoxa Ilibazisa, yaye uIsaya usazisa ukuba Ilibazisa ngenxa yokuba inguThixo womgwebo. Ukususela ekuqaleni kwembali yamaMillerite ngo-1798 kude kube kukuvalwa kwexesha lovavanyo lwe-Adventism emthethweni weCawe, uThixo uzalisekisa umgwebo kwingcwele yasezulwini. Isithembiso sesokuba abo balinda iNkosi ngexesha lomgwebo baya kusikelelwa.

God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Abantu bakaThixo abasikelelweyo ngenxa yokulinda, bamiselwa ziintombi ezilindele uMyeni kumzekeliso weentombi ezilishumi. Zonke ezilishumi zalala ubuthongo, kwaza ke ezinzulwini zobusuku kwafika ingxaki eyahlula ezo ntombi zileleyo zaba ziindidi ezimbini. Olunye udidi lwaluvile ilizwi ngasemva kwalo lwaza lwajika ukuze lubone elo lizwi elalibayalela ukuba baqhubeke ngayiphi na indlela, kanti olunye udidi lwala ukujika luve ilizwi—nangona umyalezo ohamba kuyo yonke incwadi yeSityhilelo usithi, “Onendlebe makeve oko uMoya akuthethayo kuwo amabandla.”

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Umzekeliso weentombi ezilishumi okuMateyu 25 ukwabonakalisa amava abantu bama-Adventist.” Imbambano Enkulu, 393.

John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.

UYohane umele abantu bama-Adventist abajika bajonge kwixesha elidluleyo ukuze baqonde ikamva. Xa “beva ilizwi emva” kwabo njengoko uYohane wenzayo, elo lizwi likwaquka umyalelo onikwe kubungqina bukaIsaya ngalo msitho mnye. Umyalelo kaIsaya wawusithi, “nantsi indlela, hambani ngayo, xa nijikela ekunene, naxa nijikela ekhohlo.” Iintombi ezilumkileyo ezikuDaniyeli ishumi elinesibini ziyakuqonda ukwanda kolwazi ekupheleni kwehlabathi, kuba “zazihamba zibuye zibuye” eLizwini ukuze ziqonde ulwazi olunika ubomi olwatyhilwayo.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Ke wena, Daniel, vala la mazwi, uyitywine incwadi kude kube lixesha lokuphela; abaninzi baya kuhamba-hamba apha naphaya, kwandiswe ukwazi. Daniel 12:4.

The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).

Abaprofeti esibaqwalaselayo bamele amaSeventh-day Adventists kwimbali apho umgwebo ufikelela esiphelweni yaye ixesha lovavanyo luyavalwa. Abo bamiselwe njengeentombi ezizizilumko beve ilizwi emva kwabo lisithi, yiyo le ndlela, hambani ngayo, yaye Uthembisa ukubakhokela endleleni xa bejikela ekhohlo okanye ekunene. “Ukubaleka usiya le naleya” njengoko iintombi ezizizilumko zisenza xa incwadi ityhilwa, ngumqondiso wokufundwa kweBhayibhile. Indalo iyasazisa ukuba ukuze ubaleke, kufuneka kuqala ufunde ukuhamba, yaye ubungqina bukaIsaya buthi ukuba xa uliphulaphula ilizwi elingasemva kwakho, uya kukukhokela ekufundeni iLizwi Lakhe nokuba ujikela kwiTestamente eNdala (ekhohlo) okanye kwiTestamente eNtsha (ekunene). Vula iBhayibhile, yaye Uya kukukhokela ngelizwi Lakhe. Kodwa kumaSeventh-day Adventists ekupheleni kwehlabathi, oku kukwathetha ukuba Uya kukukhokela xa uvula iBhayibhile (ekhohlo) naxa uvula uMoya wesiProfeto (ekunene).

The way to walk is even more specific when Jeremiah’s testimony is added.

Indlela yokuhamba icaciswa nangakumbi xa kongezwa ubungqina bukaYeremiya.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

> Utsho uYehova, Yimani ezindleleni, nibone, nibuze ngeendlela zamandulo, ukuba iphi na indlela elungileyo, nihambe kuyo, yaye niya kufumana ukuphumla kwemiphefumlo yenu. Kodwa bona bathi, Asiyi kuhamba kuyo. Kananjalo ndamisa abalindi phezu kwenu, ndisithi, Phulaphulani isandi sesigodlo. Kodwa bona bathi, Asiyi kuphulaphula.

> Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Ngako oko veni, zizwe, nazi, wena bandla, oko kuphakathi kwabo. Yiva, wena hlabathi: yabonani, ndiya kuzisa ububi phezu kwaba bantu, esisisiqhamo seengcinga zabo, ngokuba abawaphulaphulanga amazwi am, nomthetho wam abawamkelanga, koko bawalile. Yeremiya 6:16–19.

There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”

Kukho iindidi ezimbini zabakhonzi kule ndawo. Elinye iqela liqwalasela zonke “iindlela” lize likhethe “iindlela zakudala” ukuba lihambe kuzo. Lalinako ukukhetha “indlela elungileyo” phakathi kwazo zonke ezinye “iindlela” ezinokubakho, kuba ngabo abo balivayo ilizwi elisemva kwabo, yaye elo lizwi labaxelela lathi, “yiyo le indlela, hambani ngayo.” UYohane umele abo balivayo ilizwi elivela ngasemva, ilizwi elivela “kwiindlela zakudala.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “Utsho uYehova ukuthi, Yimani ezindleleni, nibone, nibuze ngeendlela zakudala, ukuba iphi na indlela elungileyo, nihambe kuyo.” Yeremiya 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Makungabikho namnye ofuna ukutsala asuse iziseko zokholo lwethu—iziseko ezabekwa ekuqaleni komsebenzi wethu ngofundisiso olunomthandazo lweLizwi nangokutyhilelwa. Phezu kwezi ziseko besakha kule minyaka ingamashumi amahlanu idlulileyo. Abantu basenokucinga ukuba bafumene indlela entsha nokuba banokubeka isiseko esomeleleyo ngakumbi kuneso sesele sibekiwe. Kodwa le yinkohliso enkulu. Akukho mntu unokubeka esinye isiseko ngaphandle kweso sele sibekiwe.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Kudlulayo abaninzi baye bazama ukwakha ukholo olutsha, nokumisela imigaqo emitsha. Kodwa ukwakha kwabo kwema ixesha elingakanani? Kwawa kamsinya, kuba kwakungasekelwanga phezu kweLiwa.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Abafundi bokuqala abazange banyanzeleke na ukuba bajamelane namazwi abantu? Abazange banyanzeleke na ukuba baphulaphule iingcamango zobuxoki, baze ke, bakuba benze konke, beme beqinile, besithi: ‘Kuba akukho namnye unokubeka esinye isiseko, ngaphandle kweso sibekiweyo’? 1 Korinte 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Ngoko ke simele sikubambelele ngokuqinileyo kude kuse ekupheleni ukuqala kokuzithemba kwethu. Amazwi anamandla athunyelwe nguThixo nanguKristu kwaba bantu, ebakhupha ehlabathini, inyathelo ngenyathelo, ebangenisa ekukhanyeni okucacileyo kwenyaniso yangoku. Ngeemilebe echukunyiswe ngumlilo ongcwele, abakhonzi bakaThixo bawuvakalisile umyalezo. Intetho yobuthixo ibeke itywina layo kubunyani benyaniso evakalisiweyo.” Testimonies, volume 8, 296, 297.

But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.

Kodwa kukho elinye iqela kumgca kaYeremiya, yaye “elo bandla,” njengoko elichaza, lakhe indlu emele ukholo olutsha, yaye loo ndlu iyawa kuba ingakhiwanga phezu kwelitye. Loo ndlu yiBandla lama-Adventist eSabatha yesiXhenxe, okanye njengoko uYohane elichaza elo bandla linye kanye—isinagoge sikaSathana.

To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.

Ukwala ukuva kukwala “amazwi” akhe kunye “nomthetho” wakhe. Ngenxa yokuvukela kwabo ekubuyeni nasekuhambeni ezindleleni zamandulo, kwanangenxa yokwala kwabo ukuva umyalezo wexilongo womlindi, uThixo uza kuzisa ububi phezu kwabantu uYeremiya abachaza ngokuba “libandla elibi.” Indlela uThixo asebenzana ngayo nebandla lama-Adventist oSuku lweSixhenxe laseLawodike sisihloko sesiprofeto seBhayibhile. Umprofeti uHoseya wongeza kwiimpawu “zebandla elibi” xa ethetha ngesizathu sokuba bakhatywe.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Abantu bam bayatshatyalaliswa ngenxa yokuswela ulwazi; ngenxa yokuba ulalile ulwazi, nam ndiya kukulala, ukuze ungabi ngumbingeleli kum; ekubeni uwulibele umthetho kaThixo wakho, nam ndiya kubalibala abantwana bakho. Hoseya 4:6.

They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:

Bayaliwa ngenxa yokuswela ulwazi, nto leyo emele umyalezo ovulwayo ngexesha lesiphelo. Apha uThixo uphelisa ubudlelwane baKhe bomnqophiso nabantu baKhe kwesi siqwenga, kuba ubabiza ngokuthe ngqo esithi, “Bantu bam!” Ngenxa yokuba bamala uKristu, balibale umthetho waKhe, abasayi kuba ngabapristi kuThixo. Xa abantu bakaThixo bengena emnqophisweni noThixo, ubenza ababingeleli nookumkani. Xa uThixo wangena emnqophisweni noSirayeli wamandulo, wathetha ngoMoses esithi:

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Ngoku ke ngoko, ukuba nithe naliphulaphula ngenene ilizwi lam, nayigcina umnqophiso wam, noba bubutyebi obubalulekileyo kum ngaphezu kwezizwe zonke; ngokuba ihlabathi lonke lelam; noba bubukumkani bababingeleli kum, nesizwe esingcwele. Ngawo lawo amazwi oya kuwawathetha koonyana bakaSirayeli. Eksodus 19:5, 6.

When God entered into covenant with the Christian church he stated through Peter:

Xa uThixo wangena emnqophisweni nebandla lamaKristu, wathetha ngoPetros esithi:

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Kodwa nina niluhlanga olukhethiweyo, ububingeleli bobukumkani, uhlanga olungcwele, isizwe esikhethekileyo; ukuze nivakalise iindumiso zalowo wanibiza wanikhupha ebumnyameni waningenisa ekukhanyeni kwakhe okumangalisayo; nina enanifudula ningebantu, kodwa ngoku ningabantu bakaThixo; nina enaningafumananga nceba, kodwa ngoku niyifumene inceba. 1 Petros 2:9, 10.

Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.

Kwezi ndima uPetros ujongana notshintsho olusuka kuSirayeli wamandulo njengabantu bakaThixo abanyuliweyo bomnqophiso lusiya kwibandla lamaKristu, xa esithi “ngaphambili naningabantu, kodwa ngoku ningabantu bakaThixo.” Xa amaYuda azahlukanisayo noThixo, iNkosi yangena emnqophisweni nebandla lamaKristu. Omabini la maqela ayethatyathwa njengeentlanga zababingeleli ngoxa ayetshate neNkosi.

To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.

Ukwalelwa njengombingeleli kubonisa ukuba wakha waba ngabantu bomnqophiso. AmaSeventh-day Adventists angena emnqophisweni neNkosi ekuqaleni kwembali yama-Adventist. Ibandla lasentlango laphuma kuHlaziyo kodwa lawala umyalezo kaMiller, ngoko ke laziqhawula kuThixo ngexesha lembali yemiyalezo yengelosi yokuqala neyesibini. Ukwahlukana kokugqibela kwenzeka ngokufika kwengelosi yesibini, yaye kwavakaliswa ukuba abasenguye intombi kaKristu, koko babe yintombi yeBhabheli. Kamsinya emva koko, ngexesha leMidnight Cry, uThixo wabiza umtshakazi waKhe omtsha emtshatweni womnqophiso.

The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”

Amacwecwe amabini awayeluphawu lomnqophiso kaSirayeli wamandulo yayingamacwecwe amabini eMithetho eliShumi, yaye amacwecwe amabini kaSirayeli wokomoya wale mihla ngamacwecwe amabini kaHabhakuki njengoko emelwe ziitshathi zika-1843 no-1850. Abantu bomnqophiso athe ukuphefumlelwa kwabachonga ngokuphindaphindiweyo njengeLawodike bayala iindlela zakudala, bayala ukuphulaphula ilizwi elisemva kwabo, yaye ngoko ke baphinda imbali yokugqibela kaSirayeli wamandulo njengoko begabha bephuma emlonyeni weNkosi. Kutheni na oku kusenzeka kwabo Yena ababiza ngokuthi, “Abantu bam?”

The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.

Umzekeliso weentombi ezilishumi, obonisa amava obu-Adventism, uzalisekiswa kabini: kube kanye ekuqaleni kwawo, kuze kube kwakhona ekupheleni kwawo. USister White ufundisa ukuba lo mzekeliso uye wazalisekiswa yaye uya kuphinda uzalisekiswe ngokungqinelana nonobumba ngokwawo, kwanokuba lo mzekeliso kufuneka kusoloko uqondwa njengenyaniso yangoku, kanye njengengelosi yesithathu.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ndihlala ndibhekiselwa kumzekeliso weentombi ezilishumi, ezintlanu kuzo zazizizilumko, zaza ezintlanu zaba ziziziyatha. Lo mzekeliso uye wazaliseka yaye uya kuzaliseka kanye ngokweleta yawo, kuba unokusetyenziswa okukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uye wazaliseka yaye uya kuqhubeka uyinyaniso yangoku kude kube sekupheleni kwexesha.” Review and Herald, August 19, 1890.

Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.

I-Adventism yamaMillerite yazalisekisa ukulinda komzekeliso phakathi koqikelelo lwabo olungaphumelelanga luka-1843 noqikelelo oluchanekileyo lwango-Oktobha 22, 1844. Iinkcukacha zesiprofeto zeli bali lembali zininzi kwaye zibalulekile, kodwa ndinqwenela nje ukubonisa ukuba umzekeliso weentombi ezilishumi unxulumene ngokuthe ngqo nengelosi yesithathu njengoko uDade White esandul’ ukutsho.

From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.

Ukususela ngowe-1798 kude kube nguOktobha 22, 1844, isigidimi sengelosi yokuqala sabhengeza ukuvulwa komgwebo. Kanye ngaphambi kokuba umgwebo uqale, kwazaliseka Isikhalo Saphakathi Kobusuku somzekeliso weentombi ezilishumi. Ngoko ke, xa ingelosi yesithathu ibhengeza ukuvalwa komgwebo, isibhengezo seSikhalo Saphakathi Kobusuku siya kuphinda sivakaliswe kwakhona.

The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.

Ukuqonda ukuba iicawa zamaProtestanti zaziyalile isigidimi sikaThixo, ngaloo ndlela zaba ziintombi zaseBhabheli, kwakukukufika kwesigidimi sengelosi yesibini nokuba sisiqalo sexesha lokulibaziseka emzekelisweni owawuzalisekiswa “ngokungqinelana ncakasana nonobumba ngamnye.” INkosi ayizange ibuye ngo-1843; yalibazisa ukuze ivavanye kwaye isikelele iintombi. Isaziso sengelosi yesibini esachonga iicawa zamaProtestanti njengeentombi zaseBhabheli sasisisimemo kwabo babesahleli kwezo cawa ziwileyo ukuba baphume baza kuma kunye namaMillerite nokuqonda kwawo iziprofeto. Kwintlanganiso yenkampu yase-Exeter uSamuel Snow wanikela ubungqina obabuyimfuneko ukuqinisekisa ukuza kweNkosi ngo-Oktobha 22, 1844, yaye isigidimi soKukhala Kwasemini Yobusuku sasasazeka kulo lonke ilizwe njengeliza elinamandla lolwandle. Emva koko ingelosi yesithathu yafika kwiNdano Enkulu ka-Oktobha 22, 1844.

This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.

Oku kwakukusisishwankathelo esifutshane sembali yokuqala endishiye ngaphandle kuyo iingongoma ezininzi, ukuze ndahlule iingongoma ezimbalwa ezibonakala zifanele ngakumbi koko sijongene nako.

We will continue these thoughts in the next article.

Siya kuqhubekeka nale ngcamango kwinqaku elilandelayo.

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