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# The Book of Daniel - Number Seventy-Five

Incwadi kaDaniyeli - Inani Lamashumi Asixhenxe anesihlanu

The Prophetic Parallels: From Isaiah’s Message to Modern-Day Revelations

Ukuhambelana Kwezinto Eziprofetwayo: Ukusuka kuMyalezo kaIsaya ukuya kwiZityhilelo Zemihla Yanamhlanje

Author

Jeff Pippenger

Published

February 8, 2024

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As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?

Njengoko uIsaya ewunikezela umyalezo omelwe yiminyaka engamashumi amathandathu anesihlanu (isahluko sesixhenxe, ivesi yesibhozo), kumlawuli ongendawo waseYerusalem, wenjenjalo ngase “entsimini yomhlambi” naku “kuphelo lomjelo wedama elingasentla,” ngonyaka ka-742 BC. U-742 BC umele u-1863, kuba uYesu usoloko ebonakalisa isiphelo ngesiqalo. Uvukelo luka-1863 lona ke lumele umthetho weCawa eUnited States, kuba uYesu usoloko ebonakalisa isiphelo sento ngesiqalo sento. U-1863 wawusisiqalo secawa yama-Adventist aseLawodike ebhaliswe ngokusemthethweni, yaye loo cawa ishiywa iyinkangala “kwinyikima enkulu” yomthetho weCawa. Inokuthi njani na inkampani elawulwa ngokusemthethweni nguRhulumente (ingengokuphambene koko, apho iCawa ilawula uRhulumente), iqhubeke nokuxhasa iSabatha yosuku lwesixhenxe, ngexesha apho kanye lo Rhulumente mnye uthintela ngokusemthethweni unqulo ngomhla wesixhenxe?

At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.

Ekuqaleni nasekupheleni kobulungiseleli bukaKristu, wayihlambulula itempile. Ekuyihlambululeni kokuqala itempile uKristu wabonisa ukuba iinkokeli zazenze “indlu kaYise” umqolomba wabaphangi, kodwa ekuhlambululeni kokugqibela itempile wabonisa ukuba “indlu yabo” ishiywe kubo iyintlango. UIsrayeli wamandulo ngumzekeliso woIsrayeli wanamhlanje. Wayimisa waye wayihlambulula itempile yamaMillerite ekuqaleni koBugqobhoka bama-Adventist, kodwa ekuhlambululeni kokugqibela, ukuhlanjululwa kwekhulu elinamashumi amane anesine amawaka, ubu-Adventist baseLawodike buyagabha buphume emlonyeni wakhe, yaye “indlu yabo” ke ishiywa iyintlango.

Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.

UIsaya usemasimini womhlanjisi xa ejamelana nokumkani uAhazi. Isimi somhlanjisi sifanekisela ukuhlanjululwa okwenziwa nguMthunywa woMnqophiso oweza ngequbuliso etempileni yaKhe, aze ahlambulule oonyana bakaLevi njengokungathi ngesepha yomhlanjisi. Olu hlambululo lwafezekiswa ekuqaleni kobuAdventisti, yaye luya kuphinda lufeziwe ekupheleni.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Yabonani, ndiya kuthuma umthunywa wam, yaye uya kuwulungisa umendo phambi kwam; yaye iNkosi, eniyifunayo, iya kufika ngesiquphe etempileni yayo, lowo unguMthunywa womnqophiso, enivuyayo ngaye; yabonani, uya kuza, utsho uYehova wemikhosi. Kodwa ngubani onokunyamezela umhla wokufika kwakhe? yaye ngubani oya kuma xa ebonakala? kuba unjengomlilo womcoci wesinyithi, yaye unjengesepha yabaxovuli bempahla; yaye uya kuhlala njengomcoci nomhlambululi wesilivere; yaye uya kubahlambulula oonyana bakaLevi, abacoce njengokuba kucocwa igolide nesilivere, ukuze banikele kuYehova umnikelo ngobulungisa. Wothi ke umnikelo wakwaYuda nowaseYerusalem ube mnandi kuYehova, njengemihla yamandulo, nanjengaseminyakeni yokuqala. Malaki 3:1–4.

Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.

UIsaya udibana noAhazi, enomqondiso wonyana wakhe, ogama lakhe lufuzisela ukuba ngemihla yokugqibela “intsalela iya kubuya.” Intsalela ngabo “babuyayo.” UIsaya udibana nokumkani ongendawo uAhazi ngexesha lembali yokuhlanjululwa kwetempile, eyaqalayo kwimbali yamaMillerite ngowe-1844, yaza yaziswa esiphelweni ngokungathobeli ngowe-1863. Ngemihla yokugqibela, ukuhlanjululwa yimbali yokutywinwa kwekhulu elinamashumi amane anesine amawaka. Ukuba amaMillerite ayelandelile ulwalathiso oluvulekileyo lukaThixo olwalandela emva kowe-1844, ngeba awugqibile umsebenzi.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Ukuba ama-Adventist, emva kokudana okukhulu ngo-1844, ayebambelele ngokuqinileyo elukholweni lwawo aza aqhubeka emanyene kulungiselelo oluvulekileyo lukaThixo, amkela isigidimi sengelosi yesithathu aze, ngamandla oMoya oyiNgcwele, asivakalise ehlabathini, ngewayebonile usindiso lukaThixo; iNkosi ngeyayisebenze ngamandla kunye nemizamo yawo, umsebenzi ngewube ugqityiwe, kwaye uKristu ngewayesele efikile ukuza kwamkela abantu baKhe emvuzweni wabo. Kodwa ngexesha lokuthandabuza nokungaqiniseki elalandela emva kokudana, abaninzi kwabakholwayo kwi-advent banikela ukholo lwabo.... Ngaloo ndlela umsebenzi wathintelwa, yaye ihlabathi lashiywa ebumnyameni. Ukuba lonke ibandla lama-Adventist belimanyene phezu kwemithetho kaThixo nokholo lukaYesu, hayi indlela imbali yethu ngeyayahluke ngayo!” Evangelism, 695.

The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.

Ukusilela “ukulandela ngentsebenziswano kwinkqubo evulelekileyo yobungcwele bukaThixo,” kwabakhokelela kwimeko yaseLawodike ngowe-1856, yaye imvukelo elandelayo yowe-1863 yaphawula ukuqala kokubhaca entlango okwakuboniswe nguSirayeli wamandulo xa basilelayo kuvavanyo lwabo lweshumi nolokugqibela, baza ke bagwetyelwa ukuba bafe entlango kwiminyaka engamashumi amane eyalandelayo.

Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.

Unyana kaIsaya unika isithembiso sokuba ekuhlanjululweni kokugqibela kwetempile kwemihla yokugqibela, “intsalela iya kubuya.” Olo “kubuyela” kwabo lutyhilwa nguYeremiya, owathembiswayo ukuba ukuba wayenokuthi “abuye,” wayeya kuba ngumlindi kaThixo. Ikhulu elinamashumi amane anesine amawaka ngabo babuyileyo ekudanisekeni.

Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.

Abo balikhulu elinamashumi amane anesine amawaka babe badlula ekudanisekeni baza balinda iNkosi yabo. Bafanekiselwe ziintombi ezilumkileyo kwimbali yamaMillerite, yaye kuzo zombini iimbali zesiqalo nezokuphela iintonga ezimbini zidityaniswa zibe luhlanga olunye, ngexesha lokuthululwa koMoya oyiNgcwele ngexesha leSikhalo Saphakathi Kobusuku.

Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.

Ukumkani okhohlakeleyo uAhazi umele ubunkokeli bakwaYuda obuya kube buyivile isigidimi, kodwa obusilahlayo isigidimi esanikwa nguIsaya, yaye ngokwenza oko “bayakhubeka, bawe, baqhekezwe, barhintyelwe, bathinjwe.” Ngabo abo “bafuna kwabanezithunzela, nakwizazi eziphiphayo, nezimbombozelayo,” bemela amava okomoya wobuthakataka abangena kuwo xa besamkela inkohliso enamandla ka-2 Tesalonika. Ukulahlwa kukaAhazi isigidimi sikaIsaya ngowama-742 BC kuhambelana no-1863, xa isigidimi sikaMiller salahlwayo. UIsaya ufuzisela uMiller, yaye isigidimi sikaIsaya nesikaMiller zombini sasakhelwe phezu “kwamaxesha asixhenxe,” afumana indawo yawo yokunqumama kwivesi yesibhozo, kaIsaya isahluko sesixhenxe. Unyana kaMiller (unyana kaIsaya) umele intshukumo kaEliya eza ngemihla yokugqibela.

The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.

Isigwebo nxamnye noAhazi ngenxa yokwala kwakhe sasiquka nesiprofeto sokuba uya koyiswa ngukumkani wasentla, othi ngemihla yokugqibela abe ngumanyano oluntlu-ntathu lweRoma yale mihla, olulawulwa bubupopu.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> INkosi yathetha kum kwakhona, isithi, Ngenxa yokuba aba bantu beyala amanzi aseShiloha aqukuqela kancinci, bavuye ngoRezini nangenyana kaRemaliya; ngoko ke ngoku, khangelani, iNkosi inyusa phezu kwabo amanzi omlambo, anamandla, emaninzi, angukumkani waseAsiriya, nabo bonke ubuqaqawuli bakhe; yaye yena uya kunyuka adlule kuyo yonke imijelo yawo, aphuphume adlule kuyo yonke imiphetho yawo; yaye uya kudlula kwaYuda; uya kuphuphuma, agqithe, afike ade abe sentanyeni; nokolulwa kwamaphiko akhe kuya kuzalisa ububanzi belizwe lakho, wena Immanuweli. Isaya 8:5–8.

Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.

UYesaya wadibana nokumkani ongendawo, uAhazi, ekupheleni komjelo wedama elingasentla; yaye nangona kukho ukungaqiniseki phakathi kwababhali-mbali beBhayibhile nabembi bezinto zakudala ngokuba ingaba idama elingasentla laliyilo na elo dama linye nedama laseSilowam ngexesha likaKristu, umxholo wesiprofeto sikaYesaya uyayisusa yonke intandabuzo, kuba uYesaya uchaza ukuba ukumkani wasentla wayeza kuza phezu koAhazi, ngenxa yokuba wayewalile amanzi aseShiloha, ahamba ngobulali. “Shiloha” ligama leTestamente eNdala elisetyenziselwa “iSilowam” kwiTestamente eNtsha.

It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.

Kwakulidama laseSilowam apho uYesu waphilisa khona indoda eyayiyimfama, yaye ukumkani ongendawo uAhazi umele ubunkokeli obuyimfama baseLawodikea, kokubini ngowe-1863, nakumthetho weCawa oza kungekudala, obala ukwamkela ukuphiliswa. “Shiloah” no“Silowam” omabini athetha ukuthi “othunyelweyo,” yaye umyalezo wathunyelwa uvela kuYise usiya kuNyana, owathi ke wawunika uGabriyeli neengelosi ezingcwele ukuba bawudlulisele kuIsaya, owazisa umyalezo “owathunyelwayo” uvela ezulwini usiya kwinkokeli eyimfama yaseLawodikea.

The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.

Umjelo ophuma echibini elingasentla apho uIsaya wazisa khona isigidimi umele indawo apho imvula yoMoya oyiNgcwele ihanjiswa khona kubantu bakaThixo, njengoko kukwamelwe yimibhobho yegolide embonweni kaZekariya, okanye ileli yephupha likaYakobi.

> “That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Oko uThixo asilungiselele kona kumelwa kuZekariya, izahluko 3 no-4, naku-4:12–14: ‘Ndaphinda ndaphendula, ndathi kuye, Zithini na ezi amasebe mabini omnquma, athi ngemibhobho emibini yegolide akhuphe ioli yegolide ephuma kuwo? Waza wandiphendula wathi, Akuwazi na ukuba zintoni ezi? Ndathi ke mna, Hayi, Nkosi yam. Waza wathi, Aba ngabathanjisiweyo ababini, abemi ngaseNkosini yehlabathi lonke.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “INkosi izele zizibonelelo. Ayinasiphene ngazixhobo. Kungenxa yokuswela kwethu ukholo, ngenxa yokuba sesemhlabeni, ngenxa yokuthetha kwethu okungelutho, ngenxa yokungakholwa kwethu, okubonakaliswa ziincoko zethu, apho izithunzi ezimnyama ziqokelelana zisijikeleze. UKristu akatyhilwa ngelizwi okanye ngesimilo njengoLowo othandeka ngokupheleleyo, nengoyena ubalaseleyo phakathi kwamawaka alishumi. Xa umphefumlo wanelisekile kukuziphakamisela emampunge, uMoya weNkosi unokuwenzela okuncinane kakhulu. Umbono wethu omfutshane ubona isithunzi, kodwa awunako ukubona uzuko olungaphaya. Iingelosi zibambe imimoya emine, emelwe lihashe elinomsindo elifuna ukuqhawuka lize ligxalathelane phezu kobuso bomhlaba wonke, lithwele intshabalalo nokufa endleleni yalo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Ngaba siya kulala kanye emngceleni wehlabathi elingunaphakade? Ngaba siya kuba buthuntu, sibande, size sibe ngathi sifile? Owu, akwaba singaba noMoya nomphefumlo kaThixo emabandleni ethu uphefumlelwe ebantwini baKhe, ukuze beme ngeenyawo zabo baze baphile. Kufuneka sibone ukuba indlela imxinwa, nesango lincinane. Kodwa njengoko sidlula ngesango elimxinwa, ububanzi balo abunamda.” Manuscript Releases, volume 20, 216, 217.

The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.

“Ioli yegolide,” yimiyalezo yoMoya kaThixo eyehla ivela echibini elingasentla ngomjelo, lowo uyimibhobho emibini yegolide engamangqina amabini eBhayibhile noMoya weSiprofeto, okanye iTestamente eNdala neNtsha, okanye umthetho nabaprofeti, okanye uMoses noEliya.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Abathanjisiweyo abemi ecaleni kweNkosi yehlabathi lonke, banesikhundla esakha sanikwa uSathana njengokherubhi ogubungelayo. Ngabantu abangcwele abangqonge itrone yaYo, iNkosi igcina unxibelelwano olungapheliyo nabemi bomhlaba. Ioli yegolide imele ubabalo uThixo aqhubeka ngalo ezalisa izibane zamakholwa, ukuze zingadanyazeli zize zicime. Ukuba bekungenjalo ukuba le oli ingcwele ithululwa ivela ezulwini ngemiyalezo yoMoya kaThixo, amagunya obubi ebeya kuba nolawulo olupheleleyo phezu kwabantu.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “UThixo uyadunyazwa kancinci xa singazamkeli izigidimi asithumelela zona. Ngaloo ndlela siyala ioli yegolide ebeya kuyithulula emiphefumlweni yethu ukuze idluliselwe kwabo basebumnyameni. Xa ubizo luya kuza luthi, ‘Yabonani, umyeni uyeza; phumani niye kumkhawulela,’ abo bangayamkelanga ioli engcwele, abangakhathalelanga ubabalo lukaKristu ezintliziyweni zabo, baya kufumanisa, njengeentombi eziziziyatha, ukuba abalungele ukudibana neNkosi yabo. Abanawo, ngaphakathi kwabo, amandla okufumana ioli, kwaye ubomi babo buyonakala. Kodwa ukuba uMoya oyiNgcwele kaThixo uyacelwa, ukuba siyabongoza, njengoko wenzayo uMoses, sisithi, ‘Ndibonise uzuko lwakho,’ uthando lukaThixo luya kuthululwa ngokubanzi ezintliziyweni zethu. Ngemibhobho yegolide, ioli yegolide iya kudluliselwa kuthi. ‘Akungamandla, akungagunya, kungoMoya wam, utsho uYehova wemikhosi.’ Ngokwamkela imitha eqaqambileyo yeLanga loBulungisa, abantwana bakaThixo bakhanya njengezibane ehlabathini.” Review and Herald, July 20, 1897.

The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.

Umyalezo uAhaz awayewuchasa yayingumyalezo Wokukhala Kwasezinzulwini zobusuku, owawunokufikelela kuvuthondaba lwawo ekubuyeni kwesibini kukaKristu, ukuba ubunkokeli baseLawodikea babewamkele umyalezo oya eLawodikea “owawuthunyelwe” kubo ngowe-1856. Loo myalezo ngoko wawunokukhula ube sisikhalo esikhulu, yaye abantu bakaThixo babeza kuwugqiba umsebenzi baze babe seluxolweni. Endaweni yoko, babuyela emhlanzweni ababekhululwe kuwo.

Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.

uIsaya noAhazi bamelwe njengabasekwinkqubo yokuhlanjululwa yasentsimini yomhlanjisi, efezwa nguMthunywa woMnqophiso kuMalaki isahluko sesithathu. Ngokwephawu, babekwe apho “ioli” (umyalezo) ithululwa khona embonweni kaZekariya, yaye ngemihla yokugqibela, umyalezo kaIsaya kuAhazi ngumyalezo wobuSilamsi besiYeha sesithathu; ngumyalezo wembali efihlakeleyo yeendudumo ezisixhenxe; ngumyalezo wokuba owesibhozo ungowabasixhenxe; ngumyalezo wesidiliya; ngumyalezo “weNyaniso,” ezizo zonke izinto eziyinxalenye zeSityhilelo sikaYesu Kristu, esithi ngemihla yokugqibela sivelise ukuhlanjululwa okumelwe yintsimi yomhlanjisi.

It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.

Yayikwayaye ikwangumyalezo “wamaxesha asixhenxe,” oguqukayo usuka kwilitye lesiseko likaMiller, uye kwintloko yekona, kuba yayiyinyaniso yokuqala, yaye ngenxa yoko imele ukuba ibe yinyaniso yokugqibela. U-1863 waphawula isiphelo senkqubo yokuhlanjululwa eyaqala ngokufika kwengelosi yesithathu ngo-Oktobha 22, 1844, yaza ekugqibeleni yafikelela ekukhanyeni “kwamaxesha asixhenxe” ngo-1856. Ngo-1844 ukukhanya kweminyaka engamawaka amabini anesithathu anekhulu kwaphawula isiqalo esakhokelela esiphelweni esaphawulwa yiminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini. Kanti ke, ubumfama baseLawodike ekuqaleni nasekupheleni, buyala ukubona ubudlelane bale mibono mibini. U-1863 umele isiphelo senkqubo yokuhlanjululwa ehlala isenzeka xa umyalezo uvulwa kwizitywina, yaye umyalezo wengelosi yesithathu wavulwa kwizitywina ngo-Oktobha 22, 1844.

The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.

Ukukhanya kwengelosi yesithathu okwatyhilwayo ngowe-1844 kwakungekokukhanya okukodwa nje; kwakuyiloo nto uDade White abhekisela kuyo njengokuba “kukukhanya oluqhubela phambili lwengelosi yesithathu.” Ukukhanya oluqhubela phambili lwengelosi yesithathu lwaqala ngowe-1844, yaye luyaqhubeka luqhubela phambili de kuvalwe ixesha lovavanyo; kodwa ekufikeni kwalo kokuqala, nasekupheleni kwalo kokugqibela, kukho ixesha elithile lovavanyo lwengelosi yesithathu. La maxesha ovavanyo, ekuqaleni nasekupheleni, akwamele kwakhona inkqubo yokuvavanywa emelwe nguDaniyeli njengokuba “kukwanda kolwazi,” ekwanguko ukukhanya oluqhubela phambili lwengelosi yesithathu.

The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.

Inkqubo yokuvavanywa ekuqaleni yaqala ngo-1844, yaye ukukhanya okuqhubela phambili kwanda elwazini de kwafikelela esiphelweni sako ngo-1856. Ukukhanya kokuqala nokukhanya kokugqibela kwexesha lokuvavanywa zizimbono ezimbini ezikuDaniyeli isahluko sesibhozo, iindinyana zeshumi elinesithathu neshumi elinesine, ezimele isiseko nentsika esembindini yoBuAdventist.

The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.

Ixesha lokuvavanywa lengelosi yokuqala laqala ngowe-11 Agasti 1840 laza laphela ekudanisweni kokuqala ngowe-19 Apreli 1844. Emva koko laqala ixesha lokuvavanywa lengelosi yesibini, laza laqhubeka de kwangowe-22 Oktobha 1844. Ngelo xesha kwafika ingelosi yesithathu, yaye ixesha lokuvavanywa lengelosi yesithathu laqhubeka de i-Adventism yaseLawodike yalikhaba ukhanyiso lwengelosi yesithathu ngowe-1863.

The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.

Ixesha lokuvavanywa lesithunywa sesithathu ku-Adventism yamaMillerite laba nesiqalo nesiphelo, yaye isiqalo nesiphelo zimele ukumela into enye, kuba uYesu usoloko ebonakalisa isiphelo sento ngesiqalo sento. Ukuvulwa kokukhanya okuqhubekayo kwesithunywa sesithathu kwaba kukukhanya kokubonakala (umbono we-“mareh”), kwevesi yeshumi elinesine yesahluko sesibhozo sikaDaniyeli. Isiphelo sokukhanya okuqhubekayo kwesithunywa sesithathu saba kukukhanya kokunyathelwa phantsi kwengcwele nomkhosi (umbono we-“chazon”), kwevesi yeshumi elinesithathu. Le mibono mibini inxulumene ngokuprofeta.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Uya kwandule ke wenze ixilongo lejubili livakale ngomhla weshumi wenyanga yesixhenxe; ngomhla wocamagushelo niya kwenza ixilongo livakale kulo lonke ilizwe lenu. Levitikus 25:9.

The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.

Ixilongo eyayimele ukuvuthelwa ngoMhla woCamagushelo, owawungo-Oktobha 22, 1844, yayiyixilongo leJubili, elimele umjikelo ongcwele weminyaka esixhenxe, odibanayo ube ziintsuku ezingamawaka amabini anamakhulu mahlanu anamashumi amabini. INkosi yayinenjongo yokukhokela uSirayeli wamandulo ngokuthe ngqo angene kwiLizwe leDinga, kodwa imvukelo yabo yathintela ukuba oko kwenzeke. INkosi yayinenjongo yokukhokela uSirayeli wale mihla ngokuthe ngqo angene kwiLizwe leDinga, kodwa imvukelo yathintela ukuba oko kwenzeke. Ukuba uSirayeli wale mihla wayethobele ukukhanya okuqhubekayo kwengelosi yesithathu, babeya kulumkisa ihlabathi, kwaye iNkosi ngeyayibuyile ngaphezu kwekhulu leminyaka eyadlulayo.

In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.

Ukuze oko kwenzeke, iNkosi ngeyafuneka ukuba isebenze inguqu phakathi kwamaMillerite, yaye loo nguqu ichongiwe njenge mfihlakalo kaThixo eziBhalweni. Ukuba i-Adventism yayilandele ukukhanya okuqhubekayo kwengelosi yesithathu, ngoko ixilongo loNyaka weNkululeko ngebelivakalile ngokuqhubekayo de kuse ekupheleni, kuba kusemihleni apho ixilongo lesixhenxe livakala khona, apho imfihlakalo kaThixo izalisekiswa khona. KwiSityhilelo isahluko seshumi, elo xilongo, elilixilongo loNyaka weNkululeko, kwanalo eliyixilongo losizi lwesithathu, laqalisa ukuvakala ngo-Oktobha 22, 1844.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Yaza ke ingelosi endayibonayo imi phezu kolwandle naphezu komhlaba yaphakamisa isandla sayo ezulwini, yafunga ngoya uphilayo ngonaphakade kanaphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, ukuba akusayi kubakho xesha lisaseleyo; kodwa ngemihla yesandi sengwevu yesixhenxe, xa iya kuqala ukuvuthela, imfihlelo kaThixo iya kube igqityiwe, njengoko wayivakalisa kubakhonzi bakhe abaprofeti. ISityhilelo 10:5–7.

The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.

Inkqubo yokusulungekiswa kovavanyo eyaqala ngomhla wama-22 kuOktobha, 1844, eyayikukukhanya okuqhubekayo kwengelosi yesithathu, yaqala ngokukhanya kukaDaniyeli isahluko sesibhozo, ivesi yeshumi elinesine, yaza yaphela ngokukhanya kukaDaniyeli isahluko sesibhozo, ivesi yeshumi elinesithathu. Yaqala ngempendulo yevesi yeshumi elinesine, yaza yaphela ngombuzo wevesi yeshumi elinesithathu.

Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.

Leyo minyaka ilishumi elinesithoba yafanekiswa kukufika kwesigidimi sika-Isaya sesilumkiso kuAhazi, ukumkani wakwaYuda wokwenyama, ngexesha lemfazwe yamakhaya phakathi komntla nomzantsi. Loo minyaka ilishumi elinesithoba yaphela ngokumkani wasemntla ethabatha uSirayeli ebukhobokeni. Loo minyaka ilishumi elinesithoba yafuzisela ukufika kwengelosi yesithathu ngowe-1844, kwaqhubeka kwada kwaba luvukelo lowe-1863. Ukukhanya okuqhubela phambili kwengelosi yesithathu kwamelwa sisigidimi sika-Isaya.

The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.

Ukukhatywa kolo khanyiso lwalusiya luhambela phambili kwazisa isiphelo sentshukumo yamaMillerite, yaye ngelo xesha lovavanyo iNtshukumo yamaMillerite yaseFiladelfiya yaguqukela yaba yiBandla laseLawodike. Iminyaka elishumi elinesithoba eyaqala ngo-742 BC, neminyaka elishumi elinesithoba eyaqala ngo-1844, yomibini imele inkqubo yokuvavanywa neyokuhlanjululwa ngemihla yokugqibela, oko kukuthi, ixesha lokugqibela lovavanyo lokukhanya oluhambela phambili lwengelosi yesithathu.

In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.

Kule nkqubo yokugqibela yokuvavanywa, imfihlelo kaThixo iya kugqitywa. Elo lishumi elinamawaka alikhulu anamashumi amane anesine ngabo balindayo, babuyayo, baza batywinwe.

> Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.

> Bopha ubungqina, ulitywine umthetho phakathi kwabafundi bam. Ndiya kumlinda uYehova, oyifihlayo ubuso bakhe endlwini kaYakobi, ndikhangele kuye. Yabonani, mna nabantwana endibanikwe nguYehova siluphawu nezimanga kwaSirayeli ezivela kuYehova wemikhosi, ohleli entabeni yeZiyon. Isaya 8:16–18.

The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.

Ixesha lokuvavanywa lokugqibela lokukhanya oluqhubela phambili lwengelosi yesithathu ngemihla yokugqibela, laqalisa apho kwaqalisa khona ixesha lokuvavanywa lokuqala. Laqalisa xa uYesu waphakamisa isandla saKhe ezulwini waza wabhengeza esithi “akusayi kubakho xesha.” Olo bhengezo lwenzeka ngo-Oktobha 22, 1844, xa ixilongo lesixhenxe lavakalisa iNkululeko yoNyaka weJubheli ekupheleni komjikelo ongcwele wesixhenxe. Umjikelo weminyaka esixhenxe, ophindwe kasixhenxe, wawungamashumi amane anesithoba eminyaka ngokoqobo, okanye amawaka amabini anamakhulu amahlanu anamashumi amabini eentsuku.

1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.

Unyaka ka-1989 uphawula “ixesha lokuphela” kwintshukumo yabo balikhulu elinamashumi amane anesine amawaka, yaye u-1989 uphawula ukuphela kweminyaka elikhulu elinamashumi amabini anesithandathu eyaqala kwimvukelo ka-1863. Intshukumo yabo balikhulu elinamashumi amane anesine amawaka yaqala “ngexesha lokuphela,” inomfuziselo “wamaxesha asixhenxe,” kuba ikhulu elinamashumi amabini anesithandathu sisishumi-seshumi samawaka alikhulu namashumi amathandathu, wona ke angesiqingatha samawaka amabini anamakhulu amahlanu anamashumi amabini.

Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.

UYesu usoloko emele isiphelo sento ngokuqala kwento, yaye ukuqala kwentshukumo yamawaka alikhulu anamashumi amane anesine kwaphawulwa ngomqondiso “wamaxesha asixhenxe,” kanye njengoko kunjalo nasekupheleni kwaloo ntshukumo. Imihla yokuvakala kwengelosi yesixhenxe, xa imfihlelo kaThixo igqitywa, yaqala ekupheleni kweentsuku “ezintathu ezinesiqingatha” zesahluko seshumi elinanye seSityhilelo. Ixilongo leSixhenxe, elikwangoweha lesithathu, lavakalisa isandi salo sesibini ngo-Oktobha 7, 2023, yaye imfihlelo kaThixo ngoku iyagqitywa, njengoko “wavakalisa kubakhonzi bakhe abaprofeti.” Ukuphela kwentshukumo kuphawulwa ngomqondiso “wamaxesha asixhenxe,” njengoko kwakunjalo ekuqaleni kanye kwaloo ntshukumo inye.

At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.

Ngexesha lesiphelo ngo-1798, “amaxesha asixhenxe” engqumbo kaThixo nxamnye nobukumkani basemantla aphela, yaye ekupheleni kwentshukumo yamaMillerite, ukwaliwa kweenyaniso ezinxulumene “namaxesha asixhenxe” kwaphawula uvukelo luka-1863. UYesu usoloko ebonakalisa isiphelo sento ngesiqalo sento, yaye intshukumo yengelosi yokuqala (amaMillerite), ibonakalisa intshukumo yengelosi yesithathu (ikhulu elinamashumi amane anesine amawaka). Zombini ezi ntshukumo ziqala zize ziphele “ngamaxesha asixhenxe.” Awunako ukuziqambela ezi zinto.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Abo bakwizikhundla zoxanduva mabangaguqukeli kwimigaqo yokuzanelisa nenkcitho egabadeleyo yehlabathi, kuba abanako ukuyihlawulela; yaye nokuba babenako, imigaqo efana nekaKristu ibingayi kuyivumela. Kufuneka kunikwe ukufundisa okuninzi ngeendlela ngeendlela. ‘Ngubani na aya kumfundisa ulwazi? Ngubani na aya kumenza aqonde imfundiso? Ngabo balunyulwe ebisini, abarhoxisiweyo emabeleni. Kuba umyalelo umele ube phezu komyalelo, umyalelo phezu komyalelo; umgca phezu komgca, umgca phezu komgca; apha kancinane, naphaya kancinane.’ Ngaloo ndlela ilizwi leNkosi limele ukuziswa phambi kwabantwana ngomonde, lihlale ligcinwa phambi kwabo, ngabazali abakholwa lilizwi likaThixo. ‘Kuba ngemilebe ethintithayo nangolunye ulwimi uya kuthetha kwaba bantu. Wathi kubo, Le yindawo yokuphumla eninokubaphumzisa ngayo abadiniweyo; noku kukuhlaziya: ukanti ababuvanga. Ke ilizwi leNkosi laba kubo ngumyalelo phezu komyalelo, umyalelo phezu komyalelo; umgca phezu komgca, umgca phezu komgca; apha kancinane, naphaya kancinane; ukuze bahambe, bawe ngomva, baphulwe, babanjiswe ngomgibe, bathinjwe.’ Ngokuba kutheni?—kungenxa yokuba abaliphulaphulanga ilizwi leNkosi elafika kubo.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Oku kuthetha abo bangakhange bamkele ukufundiswa, kodwa baye baxabisa ubulumko babo, baza bakhetha ukusebenza ngokwabo ngokweengcamango zabo. INkosi ibanika aba uvavanyo, ukuze mhlawumbi bathabathe indawo yabo yokulandela icebo laYo, okanye bala baze benze ngokweengcamango zabo, aze ke iNkosi ibashiye kwisiphumo esiqinisekileyo. Kuzo zonke iindlela zethu, kuyo yonke inkonzo yethu kuThixo, Uthetha kuthi esithi, ‘Ndinike intliziyo yakho.’ Nguwo umoya othobekileyo, ofundisekayo uThixo awufunayo. Oko okunika umthandazo ubuhle bawo obugqwesileyo yinyaniso yokuba uphefumlelwa yintliziyo enothando, ethobelayo.

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “UThixo ufuna izinto ezithile ebantwini baKhe; ukuba bathi, Andiyi kunikela intliziyo yam ukuba ndenze le nto, iNkosi iyabayeka baqhubeke kwisigwebo sabo abacinga ukuba sobulumko, bengenabulumko basezulwini, kude kuzaliseke esi sibhalo [Isaya 28:13]. Akufanele nithi, Ndiya kulandela ukukhokela kweNkosi kude kube kwinqanaba elithile elivumelana nesigwebo sam, nize ke nibambelele kwizimvo zenu, nilile ukwakhiwa ngokomfuziselo weNkosi. Umbuzo mawubuzwe uthi, Ngaba le yintando yeNkosi? kungekhona, Ngaba le yimbono okanye isigwebo sika—–?” Testimonies to Ministers, 419.

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