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# The Book of Daniel - Number Seventy-Five

Incwadi KaDaniyeli - Inombolo Engamashumi Ayisikhombisa Nanhlanu

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

Ukuhambisana Kweziprofetho: Kusukela Emyalezweni Ka-Isaya Kuya Ezambulweni Zezinsuku Zanamuhla

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?

Njengoba u-Isaya ethula umlayezo omelelwa yiminyaka engamashumi ayisithupha nanhlanu (isahluko sesikhombisa, ivesi lesishiyagalombili), kumholi omubi waseJerusalema, ukwenza lokho “ensimini yomfuli” nase “kupheleni komsele wechibi elingenhla,” ngonyaka ka-742 BC. U-742 BC umelela u-1863, ngokuba uJesu uhlale ebonisa ukuphela ngesiqalo. Ukuvukela kuka-1863 nakho futhi kumele umthetho weSonto e-United States, ngokuba uJesu uhlale ebonisa ukuphela kwento ngesiqalo sento. U-1863 wawuyisiqalo sebandla lama-Adventist aseLawodike elibhaliswe ngokomthetho, futhi lelo bandla lishiywa liyincithakalo “ekuzamazameni komhlaba okukhulu” komthetho weSonto. Inkampani ebuswa ngokomthetho nguMbuso (hhayi ukuphendulwa kokuthi iBandla lilawule uMbuso), ingaqhubeka kanjani ukugcina iSabatha losuku lwesikhombisa, ngesikhathi lapho lowo hulumeni ofanayo ngokomthetho enqabela ukukhonza ngosuku lwesikhombisa na?

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 kwenkonzo kaKristu, wahlanza ithempeli. Ekuhlanzweni kwethempeli kokuqala uKristu wakhomba ukuthi abaholi babeyenze “indlu kaYise” yaba umhume wabaphangi, kodwa ekuhlanzweni kwethempeli kokugcina wakhomba ukuthi “indlu yabo” yayishiyelwe bona iyincithakalo. U-Israyeli wasendulo ufanekisa u-Israyeli wanamuhla. Wamisa walihlanza ithempeli labaMillerite ekuqaleni kobu-Adventist, kodwa ekuhlanzweni kokugcina, ukuhlanzwa kwabeyikhulu namashumi amane nane ezinkulungwane, ubu-Adventist baseLawodike buyakhafulelwa buphume emlonyeni wakhe, futhi “indlu yabo” isibe isishiywa iyincithakalo.

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.

U-Isaya usensimini womhlanzi lapho ebhekana nenkosi u-Ahazi. Insimu yomhlanzi imelela ukuhlanzwa okwenziwa yiSithunywa seSivumelwano esiza masinyane ethempelini laso, futhi sihlanze amadodana kaLevi njengokungathi “ngensipho yomhlanzi.” Lokhu kuhlanzwa kwafezwa ekuqaleni kobu-Adventisti, futhi kuyafezwa futhi ekugcineni.

> 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.

> Bhekani, ngiyakuthuma isithunywa sami, futhi siyakulungisa indlela phambi kwami; futhi iNkosi eniyifunayo iyakufika masinyane ethempelini layo, yona kanye isithunywa sesivumelwano enithokoza ngaso; bhekani, siyakuza, usho uJehova Sebawoti. Kodwa ngubani ongamelana nosuku lokuza kwaso? Futhi ngubani oyakuma lapho sibonakala? Ngokuba sinjengomlilo womncibilikisi, nanjengensipho yowashayo; siyakuhlala njengomncibilikisi nomhlanzi wesiliva; siyakuhlanza amadodana kaLevi, siwahluze njengegolide nangesiliva, ukuze anikele kuJehova umnikelo ngokulunga. Khona-ke umnikelo wakwaJuda nowaseJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zasendulo, nanjengaseminyakeni yakudala. 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.

U-Isaya uhlangana no-Ahazi, ephethe uphawu lwendodana yakhe, egama layo lifanekisela ukuthi ezinsukwini zokugcina “insali iyakubuya.” Insali yilabo “ababuyayo.” U-Isaya uhlangana nenkosi embi u-Ahazi ngesikhathi somlando wokuhlanjululwa kwethempeli, owaqala emlandweni wamaMillerite ngo-1844, wase ulethwa esiphethweni ngokungalaleli ngo-1863. Ezinsukwini zokugcina ukuhlanjululwa kungumlando wokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane. Ukuba amaMillerite ayelandela ukuhola okuvulekileyo kukaNkulunkulu okwalandela u-1844, ayeyowuqeda 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.

> “Ukube ama-Adventist, emva kokudumala okukhulu ngo-1844, abambelela ngokuqinile ekukholweni kwawo futhi aqhubeka ngokubambana ekuholweni okuvulekile kukaNkulunkulu, emukela umlayezo wengelosi yesithathu futhi ewumemezela emhlabeni ngamandla kaMoya oNgcwele, ayeyobe ebone insindiso kaNkulunkulu, iNkosi yayiyosebenza ngamandla kanye nemizamo yawo, umsebenzi wawuyobe usuqediwe, futhi uKristu wayeyobe esefikile kudala ukwamukela abantu baKhe emvuzweni wabo. Kodwa esikhathini sokungabaza nokungaqiniseki esalandela lokho kudumala, abaningi kwabakholwayo ekufikeni kwesibili badela ukukholwa kwabo.... Ngaleyo ndlela umsebenzi wavinjwa, futhi umhlaba washiywa ebumnyameni. Ukube wonke umzimba wama-Adventist wawubumbene phezu kwemiyalo kaNkulunkulu nokukholwa kukaJesu, umlando wethu ngabe wehluke kakhulu kangakanani!” 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.

Ukwehluleka “ukuqhubekela phambili ngokubambana ebuvulekweni bokuhlinzeka kukaNkulunkulu,” kwabaholela esimweni saseLawodikeya ngo-1856, futhi ukuhlubuka okwalandela ngo-1863 kwaphawula ukuqala kokuzula ehlane, okwakuboniswe ngu-Israyeli wasendulo lapho behluleka esivivinyweni sabo seshumi nesokugcina, base begwetshwa ukuba bafe ehlane phakathi neminyaka engamashumi amane eyalandela.

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.

Indodana ka-Isaya inikeza isithembiso sokuthi ekuhlanjululweni kokugcina kwethempeli ezinsukwini zokugcina “insali iyakubuya.” Lokho “kubuyela” kwabo kuboniswa nguJeremiya, owathembiswa ukuthi uma “ebuyela,” wayezakuba umlindi kaNkulunkulu. Labo abayizinkulungwane eziyikhulu namashumi amane nane yibo ababuyile ekudumazekeni.

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.

Labo abayizinkulungwane eziyikhulu namashumi amane nane baye babhekana nokudumazeka futhi balindela iNkosi yabo. Bafanekiswe izintombi ezihlakaniphileyo emlandweni wamaMillerite, futhi emlandweni womabili, owesiqalo nowokuphela, izinduku ezimbili zihlanganiswa zibe yisizwe esisodwa, ngesikhathi sokuthululwa koMoya oNgcwele ngesikhathi soKukhala Kwaphakathi Kwamabili.

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.

Inkosi embi u-Ahazi imelela ubuholi bakwaJuda obuyobe buyizwile leli zwi, kodwa obenqaba umlayezo owethulwa ngu-Isaya, futhi ngokwenza kanjalo “bayokhubeka, bawe, baphulwe, babanjwe ngogibe, bathunjwe.” Yibo labo “abafuna kwabanemimoya yabafileyo, nakwabathakathi abanyenyezayo nabakhulumela phansi,” okumelela isipiliyoni sokusebenzelana nemimoya abawela kuso lapho bemukela inkohliso enamandla ka-2 Thesalonika. Ukwenqaba kuka-Ahazi umlayezo ka-Isaya ngonyaka ka-742 BC kuhambisana no-1863, lapho umlayezo kaMiller wenqatshwa. U-Isaya ufanekisela uMiller, futhi umlayezo ka-Isaya noMiller womabili wawusekelwe phezu “kwezikhathi eziyisikhombisa,” ezithola iphuzu lazo lokugxila evesini lesishiyagalombili, ku-Isaya isahluko sesikhombisa. Indodana kaMiller (indodana ka-Isaya) imelela inhlangano ka-Eliya efika ezinsukwini zokugcina.

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.

Isimemezelo esamelana no-Ahazi ngenxa yokwenqaba kwakhe yahlanganisa nesiprofetho sokuthi wayeyonqotshwa yinkosi yasenyakatho, okuyiyo, ezinsukwini zokugcina, inyunyana ephindwe kathathu yeRoma yanamuhla, ebuswa ubupapa.

> 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 yabuye yakhuluma kimi, yathi, Ngenxa yokuthi lesi sizwe senqaba amanzi aseShiloha ageleza kancane, futhi sithokoza ngoRezini nendodana kaRemaliya; ngalokho-ke, bheka, iNkosi iyakwehlisela phezu kwaso amanzi omfula, anamandla futhi amaningi, okuyinkosi yase-Asiriya, kanye nenkazimulo yayo yonke; futhi iyakwenyukela phezu kwemifudlana yawo yonke, iphuphume phezu kwezindonga zawo zonke; iyakudabula kwaJuda; iyakukhukhula idlulele, ifinyelele kuze kube semqaleni; nokweluleka kwamaphiko ayo kuyakugcwalisa ububanzi bezwe lakho, O Emanueli. U-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.

U-Isaya wahlangana nenkosi embi u-Ahazi ekugcineni komsele wedamu elingenhla, futhi nakuba kukhona ukungaqiniseki phakathi kwezazi-mlando zeBhayibheli nabavubukuli mayelana nokuthi idamu elingenhla laliyilo yini lelo damu elifanayo nedamu laseSilowama ngesikhathi sikaKristu, umongo wesiprofetho sika-Isaya ususa konke ukungabaza, ngokuba u-Isaya ukhomba ukuthi inkosi yasenyakatho yayizakufikela u-Ahazi, ngoba wayelahle amanzi aseShiloha ageleza kancane. “Shiloha” yigama leTestamente Elidala elisho “iSilowama” eTestamenteni Elisha.

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.

Kwakusesechibini saseSilowama lapho uJesu aphulukisa khona indoda eyayiyimpumputhe, futhi inkosi embi u-Ahazi imela ubuholi obuyimpumputhe baseLawodikeya, kokubili ngo-1863 nangesikhathi somthetho weSonto osusondele ukufika, obenqaba ukuphulukiswa. “Shiloah” no-“Siloam” kokubili kusho ukuthi “othunyiweyo,” futhi umlayezo wathunyelwa uvela kuYise uya eNdodaneni, eyabe isiwudlulisela kuGabriyeli nasezingelosini ezingcwele ukuba bawudlulisele ku-Isaya, owafika nomlayezo “owathunyelwa” uvela ezulwini uya kumholi oyimpumputhe waseLawodikeya.

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 osuka echibini elingenhla lapho u-Isaya amemezela khona umlayezo umele indawo lapho imvula kaMoya oNgcwele idluliselwa khona kubantu bakaNkulunkulu, njengoba futhi kufanekiswa ngamapayipi egolide embonweni kaZakariya, noma ngesitebhisi sephupho likaJakobe.

> “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.’

> “Lokho uNkulunkulu asilungiselele kona kumelwe kuZakariya, izahluko 3 no-4, naku-4:12–14: ‘Ngase ngiphendula futhi, ngathi kuye, Ziyini lezi ziqephu ezimbili zomnqumo, okuthi ngemibhobho emibili yegolide zithulule amafutha egolide aphuma kuzo? Wayesephendula kimi wathi, Kawazi yini ukuthi ziyini lezi? Ngase ngithi, Qha, Nkosi yami. Wayesethi, Laba bangabagcotshiweyo ababili, abemi ngakuJehova womhlaba wonke.’”

> “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 igcwele izinsiza. Ayisweli nhlobo izindlela noma amathuluzi. Kungenxa yokuntula kwethu ukholo, ukugxila kwethu emhlabeni, amazwi ethu ayize nangenamgogodla, ukungakholwa kwethu, okubonakaliswa ezingxoxweni zethu, ukuthi izithunzi ezimnyama ziyasibuthela. UKristu akavezwa ngezwi noma ngesimilo njengaLowo othandeka ngokupheleleyo, noMkhulu phakathi kwezinkulungwane eziyishumi. Lapho umphefumulo weneliseka ukuziphakamisa uye ezeni, uMoya weNkosi ungenza okuncane kuwo. Umbono wethu omfushane ubona isithunzi, kodwa awukwazi ukubona inkazimulo engale. Izingelosi zibambe imimoya yomine, emelwe njengehhashi elithukuthele elifuna ukuqaqa likhululeke, ligijime phezu kobuso bomhlaba wonke, lithwale ukubhujiswa 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.

> “Ingabe sizolala khona kanye emaphethelweni omhlaba waphakade na? Ingabe sizoba buthakathaka, sibande, sifile na? O, sengathi emabandleni ethu kungaba khona uMoya nokuphefumula kukaNkulunkulu okuphefumulelwe kubantu baKhe, ukuze beme ngezinyawo zabo, baphile. Sidinga ukubona ukuthi indlela iminyene, nesango lincane. Kodwa lapho sidlula esangweni elincane, ububanzi balo abunamkhawulo.” 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.

“Amafutha egolide” ayimilayezo yoMoya kaNkulunkulu eyehla ivela echibini elingenhla ngomsele, okuyiwona amashubhu amabili egolide angofakazi ababili beBhayibheli noMoya Wokuprofetha, noma iTestamente Elidala neleLisha, noma umthetho nabaprofethi, noma uMose no-Eliya.

> “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.

> “Abagcotshiwe abemi ngakuJehova womhlaba wonke banesikhundla esake sanikwa uSathane njengokerubi elimbozayo. Ngezidalwa ezingcwele ezizungeze isihlalo sakhe sobukhosi, iNkosi iqhubekisela phambili ukuxhumana okungaphezi nabakhileyo emhlabeni. Amafutha egolide amele umusa uNkulunkulu agcina ngawo izibani zabakholwayo zinikezwe okuqhubekayo, ukuze zingacwayizi zicime. Ukube bekungesikho ukuthi lawa mafutha angcwele athululwa evela ezulwini ngemiyalezo yoMoya kaNkulunkulu, amandla obubi abeyokuba nokulawula okuphelele 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.

> “UNkulunkulu uyadelelwa lapho singamukeli ukuxhumana asithumela kona. Ngaleyo ndlela siyala amafutha egolide abengawathululela emiphefumulweni yethu ukuze adluliselwe kulabo abasebumnyameni. Lapho isimemo sifika, ‘Bhekani, umkhwenyana uyeza; phumani nimhlangabeze,’ labo abangawamukelanga amafutha angcwele, abangazange baligcine emoyeni wabo umusa kaKristu, bayothola, njengezintombi eziyiziwula, ukuthi abakakulungeli ukuhlangana neNkosi yabo. Abanawo, ngaphakathi kwabo, amandla okuthola amafutha, futhi izimpilo zabo ziyaphahlazeka. Kodwa uma kucelwa uMoya oNgcwele kaNkulunkulu, uma sincenga, njengoba kwenza uMose, ‘Ngibonise inkazimulo yakho,’ uthando lukaNkulunkulu luyothululwa ezinhliziyweni zethu. Ngemibhobho yegolide, amafutha egolide ayodluliselwa kithi. ‘Akusikho ngamandla, noma ngobuqhawe, kodwa kungoMoya wami, usho uJehova Sebawoti.’ Ngokwamukela imisebe ekhanyayo yeLanga Lokulunga, abantwana bakaNkulunkulu bakhanya njengezibani emhlabeni.” 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.

Umlayezo u-Ahazi ayewenqaba kwakuwumlayezo Wokukhala Kwaphakathi Kwamabili, owawuyofinyelela esicongweni ekuBuyeni kwesibili kukaKristu, ukuba ubuholi baseLawodisiya babemukele umlayezo oya eLawodisiya “owathunyelwa” kubo ngowe-1856. Lowo mlayezo wawuyobe usukhukhumale waba ukukhala okukhulu, futhi abantu bakaNkulunkulu babeyowuqeda umsebenzi babe nokuthula. Kunalokho, babuyela emhlanzweni ababekhululiwe 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.

U-Isaya no-Ahazi bavezwa njengabasekugenqulweni kwenqubo yokuhlanzwa ensimini yomhlanzi wezingubo, efezwa yiSithunywa Sesivumelwano kuMalaki isahluko sesithathu. Ngokwesifanekiselo babekwe lapho “uwoyela” (umyalezo) uthululwa khona embonweni kaZakariya, futhi ezinsukwini zokugcina, umyalezo ka-Isaya ku-Ahazi ungumyalezo we-Islam weMaye sesithathu; ungumyalezo womlando ofihlekile wezidumo eziyisikhombisa; ungumyalezo wokuthi owesishiyagalombili ungowabayisikhombisa; ungumyalezo wesivini; ungumyalezo “weQiniso,” okuyizakhi zonke zeSambulo sikaJesu Kristu, esikhiqiza ezinsukwini zokugcina ukuhlanzwa okufanekiselwa insimu yomhlanzi wezingubo.

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.

Kwakuyilo futhi okuwumyalezo “wezikhathi eziyisikhombisa,” oguquka usuke etsheni lesisekelo likaMiller, ube yinhloko yegumbi, ngokuba wawuyiqiniso lokuqala, ngakho-ke kumele futhi ube yiqiniso lokugcina. Unyaka ka-1863 waphawula ukuphetha kwenqubo yokuhlanzwa eyaqala ngokufika kwengelosi yesithathu ngo-Okthoba 22, 1844, futhi ekugcineni yafinyelela ekukhanyeni “kwezikhathi eziyisikhombisa” ngo-1856. Ngo-1844 ukukhanya kweminyaka eyizinkulungwane ezimbili namakhulu amathathu kwaphawula isiqalo esaholela ekupheleni okwaphawulwa yiminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. Nokho, ubumpumputhe baseLawodikeya ekuqaleni nasekupheleni, buyenqaba ukubona ubudlelwane bale mibono emibili. U-1863 umelela ukuphetha kwenqubo yokuhlanzwa ehlala yenzeka lapho umyalezo uvulwa uphawu, futhi umyalezo wengelosi yesithathu wavulwa uphawu ngo-Okthoba 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 okwembulwa ngo-1844 kwakungesikho ukukhanya okukodwa nje kuphela; kwakuyikho lokho uDade White akubhekisela kukho ngokuthi “ukukhanya okuqhubekela phambili kwengelosi yesithathu.” Ukukhanya okuqhubekela phambili kwengelosi yesithathu kwaqala ngo-1844, futhi kuyaqhubeka kuqhubekela phambili kuze kuvalwe isikhathi somusa; kodwa lapho kufika okokuqala, nalapho ekugcineni kufinyelela ekupheleni kwako, kukhona isikhathi esithile sokuvivinywa sengelosi yesithathu. Lezo zikhathi zokuvivinywa, ekuqaleni nasekupheleni, futhi zimelela inqubo yokuvivinywa emelwe nguDaniyeli ngokuthi “ukwanda kolwazi,” okuyikho futhi ukukhanya okuqhubekela phambili kwengelosi 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.

Inqubo yokuhlolwa ekuqaleni yaqala ngo-1844, futhi ukukhanya okwakwande phambili kwakhula olwazini kwaze kwafinyelela esiphethweni sako ngo-1856. Ukukhanya kwasekuqaleni nokukhanya kokuphela kwesikhathi sokuhlolwa kuyimibono emibili kaDaniyeli isahluko sesishiyagalombili, amavesi eshumi nantathu neshumi nane, emele isisekelo nensika emaphakathi yobu-Adventist.

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.

Isikhathi sokuvivinywa sengelosi yokuqala saqala ngo-Agasti 11, 1840, saphela ekudumazekeni kokuqala ngo-Ephreli 19, 1844. Khona-ke kwaqala isikhathi sokuvivinywa sengelosi yesibili, saqhubeka kwaze kwaba ngu-Okthoba 22, 1844. Ngaleso sikhathi ingelosi yesithathu yafika, futhi isikhathi sokuvivinywa sengelosi yesithathu saqhubeka kwaze kwaba yilapho ubu-Adventism baseLawodikeya benqaba ukukhanya kwengelosi yesithathu ngo-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.

Isikhathi sokuvivinywa sengelosi yesithathu kuMillerite Adventism saba nesiqalo nesiphetho, futhi isiqalo nesiphetho kumele kumelwe into efanayo, ngoba uJesu ngaso sonke isikhathi ufanekisa ukuphela kwento ngesiqalo sento. Ukuvuleka kokukhanya okuqhubekela phambili kwengelosi yesithathu kwakungukukhanya kokubonakala (umbono we-“mareh”), wevesi leshumi nane lesahluko sesishiyagalombili sikaDaniyeli. Ukuphela kokukhanya okuqhubekela phambili kwengelosi yesithathu kwakungukukhanya kokunyathelwa phansi kwendlu engcwele nebandla (umbono we-“chazon”), wevesi leshumi nantathu. Le mibono yomibili ixhumene ngokwesiprofetho.

> 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.

> Khona-ke uyakwenza ukuba kuzwakale icilongo lejubili ngosuku lweshumi lwenyanga yesikhombisa; ngosuku lokubuyisana niyakwenza ukuba icilongo lizwakale kulo lonke izwe lenu. Levitikusi 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.

Icilongo okwakufanele sikhale ngoSuku Lokubuyisana, olwalungu-October 22, 1844, kwakuyicilongo loNyaka weJubili, elimelela umjikelezo ongcwele weminyaka eyisikhombisa, ohlanganisa izinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. INkosi yayihlose ukuhola u-Israyeli wasendulo ngokuqondile amngenise eZweni Lesithembiso, kodwa ukuhlubuka kwabo kwavimbela lokho ukuba kwenzeke. INkosi yayihlose ukuhola u-Israyeli wanamuhla ngokuqondile amngenise eZweni Lesithembiso, kodwa ukuhlubuka kwavimbela lokho ukuba kwenzeke. Ukuba u-Israyeli wanamuhla wayelalele ukukhanya okuqhubekela phambili kwengelosi yesithathu, babeyawuxwayisile umhlaba futhi iNkosi yayiyobe isibuyile eminyakeni engaphezu kwekhulu edlule.

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 lokho kwenzeke iNkosi yayiyodinga ukusebenza uguquko phakathi kwamaMillerite, futhi lolo guquko lukhonjiswa emiBhalweni njengemfihlakalo kaNkulunkulu. Ukuba ubu-Adventism babulandele ukukhanya okuqhubekela phambili kwengelosi yesithathu, khona-ke icilongo leJubili laliyobe lazwakala laqhubeka kwaze kwaba sekupheleni, ngokuba kusezinsukwini lapho icilongo lesikhombisa likhala khona, lapho imfihlakalo kaNkulunkulu ipheleliswa khona. EsAmbulweni seshumi, lelo cilongo, eliyicilongo leJubili, futhi eliyicilongo lomaye wesithathu, laqala ukukhala ngo-Okthoba 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.

> Ingelosi engayibona imi phezu kolwandle naphezu komhlaba yaphakamisela isandla sayo ezulwini, yafunga ngaye ophila kuze kube phakade naphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, ukuthi akusayikuba khona isikhathi; kepha ezinsukwini zezwi lengelosi yesikhombisa, lapho isizakukhala, imfihlakalo kaNkulunkulu iyakupheleliswa, njengalokhu ayimemezela ezincekwini zakhe abaprofethi. IsAmbulo 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.

Inqubo yokuhlanzwa ngokuvivinywa eyaqala ngo-Okthoba 22, 1844, eyayiyikukhanya okuqhubekela phambili kwengelosi yesithathu, yaqala ngokukhanya kukaDaniyeli isahluko sesishiyagalombili, ivesi leshumi nane, futhi yaphela ngokukhanya kukaDaniyeli isahluko sesishiyagalombili, ivesi leshumi nantathu. Yaqala ngempendulo yevesi leshumi nane, yaphela ngombuzo wevesi leshumi nantathu.

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 eyishumi nesishiyagalolunye yavezwa ngokufanekiselwa ukufika komlayezo wesixwayiso ka-Isaya ku-Ahazi, inkosi yakwaJuda ongokoqobo, ngesikhathi sempi yombango phakathi kweningizimu nenyakatho. Leyo minyaka eyishumi nesishiyagalolunye yaphetha ngenkosi yasenyakatho ithumba u-Israyeli liyise ebugqilini. Leyo minyaka eyishumi nesishiyagalolunye yayifanekisela ukufika kwengelosi yesithathu ngo-1844, kuze kufike ukuhlubuka kwango-1863. Ukukhanya okuqhubekela phambili kwengelosi yesithathu kwakumelwe ngumlayezo ka-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.

Ukwaliwa kwalokho kukhanya okuqhubekela phambili kwaletha ukuphela komzabalazo wamaMillerite, futhi ngaleso sikhathi sokuvivinywa uMnyakazo wamaMillerite waseFiladelfiya washintshela eBandleni laseLawodikeya. Iminyaka eyishumi nesishiyagalolunye eyaqala ngo-742 BC, kanye neminyaka eyishumi nesishiyagalolunye eyaqala ngo-1844, yomibili imelela inqubo yokuvivinywa nokuhlanzwa ezinsukwini zokugcina, okungukuthi isikhathi sokugcina sokuvivinywa kokukhanya okuqhubekela phambili kwengelosi 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.

Kuleyo nqubo yokugcina yokuvivinywa imfihlakalo kaNkulunkulu iyakuqedwa. Abayizinkulungwane eziyikhulu namashumi amane nane yibo abalindayo, ababuyayo futhi abekwa uphawu.

> 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 ubufakazi, unamathisele umthetho phakathi kwabafundi bami. Mina-ke ngizakulinda eNkosini, efihlela indlu kaJakobe ubuso bayo, ngiyibheke. Bhekani, mina kanye nabantwana engibaphiwe yiNkosi siyizibonakaliso nezimangaliso kwa-Israyeli, zivela eNkosini yamabandla, ehlala entabeni iZiyoni. U-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.

Isikhathi sokugcina sokuvivinywa sokukhanya okuqhubekela phambili kwengelosi yesithathu ezinsukwini zokugcina, saqala lapho isikhathi sokuqala sokuvivinywa saqala khona. Saqala lapho uJesu ephakamisela isandla saKhe ezulwini futhi ememezela ukuthi “kungabe kusaba khona isikhathi.” Leso simemezelo senzeka ngo-Okthoba 22, 1844, lapho icilongo lesikhombisa limemezela iJubili ekupheleni komjikelezo ongcwele wesikhombisa. Umjikelezo weminyaka eyisikhombisa, ophindwe kasikhombisa, wawuyiminyaka engamashumi amane nesishiyagalolunye ngokoqobo, noma izinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili.

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.

U-1989 uphawula “isikhathi sokuphela” enhlanganweni yabayizinkulungwane eziyikhulu namashumi amane nane, futhi u-1989 uphawula ukuphetha kweminyaka eyikhulu namashumi amabili nesithupha eyaqala ekuhlubukeni kuka-1863. Inhlangano yabayizinkulungwane eziyikhulu namashumi amane nane yaqala “ngesikhathi sokuphela,” inophawu “lwezikhathi eziyisikhombisa,” ngokuba ikhulu namashumi amabili nesithupha liyisishiyagalombili sengxenye yeshumi sika-1260, lona futhi eliyingxenye ka-2520.

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.

UJesu njalo umelela ukuphela kwento ngokuqala kwento, futhi ukuqala komnyakazo wabeyizinkulungwane eziyikhulu namashumi amane nane kwaphawulwa ngophawu lwe-“zikhathi eziyisikhombisa,” njengalokhu kunjalo nasekupheleni komnyakazo. Izinsuku zokukhala kwengelosi yesikhombisa, lapho imfihlakalo kaNkulunkulu isipheleliswa, zaqala ekupheleni kwezinsuku “ezintathu nengxenye” zesAmbulo isahluko seshumi nanye. Icilongo Lesikhombisa, eliphinde libe nguMaye wesithathu, lakhala inothi lalo lesibili ngo-Okthoba 7, 2023, futhi imfihlakalo kaNkulunkulu isiyapheleliswa manje, njengokuba “eyimemezele ezincekwini zakhe abaprofethi.” Ukuphela komnyakazo kuphawulwa ngophawu lwe-“zikhathi eziyisikhombisa,” njengoba kwakunjalo ekuqaleni kwalowo kanye umnyakazo.

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.

Ngesikhathi sokuphela ngo-1798, “izikhathi eziyisikhombisa” zokuthukuthela kukaNkulunkulu ngokumelene nombuso wasenyakatho zaphela, futhi ekupheleni komnyakazo wamaMillerite, ukwenqatshwa kwamaqiniso ahlobene “nezikhathi eziyisikhombisa” kwaphawula ukuhlubuka kwango-1863. UJesu uhlale ebonakalisa ukuphela kwento ngokuqala kwento, futhi umnyakazo wengelosi yokuqala (amaMillerite), ufanekisa umnyakazo wengelosi yesithathu (abayizinkulungwane eziyikhulu namashumi amane nane). Yomibili le minyakazo iqala futhi iphela “ngezikhathi eziyisikhombisa.” Lezi zinto azinakusungulwa ngumuntu nje.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “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.

> “Labo abasezikhundleni zemfanelo akumelwe baguqukele ezimisweni zomhlaba zokuzitika, nezokuchichima ngokweqile, ngokuba abanakukukhokhela; futhi noma bebengakukhokhela, izimiso ezinjengoKristu bezingeke zikuvumele. Kudingeka ukufundisa okuningi okuhlukahlukene. ‘Uyofundisa bani ulwazi na? uyakumqondisa bani imfundiso na? labo abalunyuliweyo ebisini, nabasuswayo emabeleni. Ngokuba isiyalo siyakuba phezu kwesiyalo, isiyalo phezu kwesiyalo; umugqa phezu komugqa, umugqa phezu komugqa; lapha okuncane, nalapho okuncane.’ Kanjalo izwi leNkosi limelwe ukulethwa phambi kwabantwana ngesineke, futhi ligcinwe njalo liphambi kwabo, ngabazali abakholwa izwi likaNkulunkulu. ‘Ngokuba uyakukhuluma kulesi sizwe ngezindebe ezingingizayo nangolunye ulimi. Abebethe kubo: Lokhu kungukuphumula eningamphumuzisa ngakho okhatheleyo; nalokhu kungukuqabuleka; nokho abazange balalele. Kepha izwi leNkosi laba kubo isiyalo phezu kwesiyalo, isiyalo phezu kwesiyalo; umugqa phezu komugqa, umugqa phezu komugqa; lapha okuncane, nalapho okuncane; ukuze bahambe, bawele emuva, baphuke, babanjwe ogibeni, bathathwe.’ Kungani?—ngokuba abalalelanga izwi 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.

> “Lokhu kusho labo abangazange bamukele ukufundiswa, kodwa ababambelele ekuhlakanipheni kwabo siqu, futhi abakhethe ukuzisebenzela ngokwemibono yabo siqu. INkosi ibanika lokhu kuvivinywa, ukuze bathathe isikhundla sabo balandele iseluleko saYo, noma benqabe benze ngokwemibono yabo siqu, bese iNkosi ibayekele emphumeleni oqinisekileyo. Kuzo zonke izindlela zethu, kuyo yonke inkonzo yethu kuNkulunkulu, ukhuluma kithi athi, ‘Nginike inhliziyo yakho.’ Umoya ozithobayo, ofundisekayo, yiwo uNkulunkulu awufunayo. Okunikeza umkhuleko ubuhle bawo yilokhu, ukuthi uphefumulelwa enhliziyweni enothando, elalelayo.”

> “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.

> “UNkulunkulu ufuna izinto ezithile kubantu baKhe; uma bethi, Angiyikunikela inhliziyo yami ukuba ngenze le nto, iNkosi iyabayeka baqhubeke ekwahluleleni kwabo abacabanga ukuthi kuhlakaniphile, kodwa kungekho ukuhlakanipha kwasezulwini, kuze kugcwaliseke lo mbhalo [Isaya 28:13]. Akumelwe nithi, Ngiyakulandela ukuqondisa kweNkosi kuze kufike endaweni ethile evumelana nokwahlulela kwami, bese nibambelela ngokuqinile emibonweni yenu, nenqaba ukubunjwa ngokufana neNkosi. Umbuzo mawubuzwe uthi, Ingabe lokhu kuyintando yeNkosi na? hhayi, Ingabe lokhu kungumbono noma ukwahlulela kuka—–?” Testimonies to Ministers, 419.

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