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# The Revelation of Jesus Christ - Number One

ISambulo sikaJesu Kristu - Inombolo Yokuqala

Seeds of Revelation: Unveiling the Prophetic Tapestry from Parables to the Final Warning

Imbewu YesAmbulo: Ukwambulwa Kweluka Lobuprofethi Kusukela Emifanekisweni Kuya Esixwayisweni Sokugcina

Author

Jeff Pippenger

Published

July 29, 2023

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The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

I-United States ikhonjwa ngokucacile eBhayibhelini. Kunezindima eziningana zeBhayibheli ezikhomba ngokucacile i-United States ekupheleni komhlaba. Esambulweni isahluko seshumi nantathu, i-United States iyisilo sesibili, noma isilo esinezimpondo ezimbili esikhuphuka siphuma emhlabeni futhi esivimbela umhlaba wonke ekuthengeni noma ekuthengiseni—ngaphandle kokuba babe nophawu lwesilo.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

> Ngase ngibona esinye isilo sikhuphuka sivela emhlabeni; sasinamaphondo amabili anjengewundlu, kepha sakhuluma njengodrako. Sase sisebenzisa wonke amandla esilo sokuqala phambi kwaso, sabangela umhlaba nabakhileyo kuwo ukuba bakhuleke kuso isilo sokuqala, esalulanywa inxeba laso elibulalayo. Senza izimangaliso ezinkulu, size sehlise nomlilo uvela ezulwini uye emhlabeni phambi kwabantu; sadukisa abakhileyo emhlabeni ngezibonakaliso esasinikezwe amandla okuzenza phambi kwesilo, sithi kwabakhileyo emhlabeni mabasenzele isilo umfanekiso, sona esalinyazwa ngenkemba kodwa saphila. Sanikwa amandla okunikeza umoya emfanekisweni wesilo, ukuze umfanekiso wesilo ukhulume, futhi wenze ukuba bonke abangayikukhuleka emfanekisweni wesilo babulawe. Senza bonke, abancane nabakhulu, abacebileyo nabampofu, abakhululekileyo nezigqila, ukuba bamukele uphawu esandleni sabo sokunene noma emabunzini abo; ukuze kungabi khona ongathenga noma athengise ngaphandle kwalowo onophawu, noma igama lesilo, noma inani legama laso.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Nabu ubuhlakani. Onokuqonda makabale inani lesilo; ngokuba liyinani lomuntu; nenani laso liyikhulu eliyisithupha namashumi ayisithupha nesithupha. IsAmbulo 13:11–18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

Kunezimpawu eziyisikhombisa eziyinhloko zesiprofetho kulesi siqephu ezihlotshaniswa nesilo sasemhlabeni esinezimpondo ezimbili. Sisebenzisa amandla esilo esasandulela sona; senza ukuba wonke umuntu emhlabeni akhonze isilo esasiphambi kwaso; senza izimangaliso ezinkulu ezibonwa yibo bonke abantu; sidukisa umhlaba wonke futhi siyala umhlaba ukuba wenzele isilo esasiphambi kwaso umfanekiso; sinika ukuphila umfanekiso wesilo, bese uyakhuluma; siphoqelela, ngaphansi kwesijeziso sokufa, umhlaba wonke ukuba ukhothamele umfanekiso wesilo; futhi siphoqelela umhlaba wonke ukuba wamukele uphawu ebunzini noma esandleni, futhi sivimbele ukuthenga nokuthengisa kulabo abangenalo uphawu, noma igama, noma isibalo sesilo.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

Umsebenzi wokukhohlisa owenziwa yileso silwane esiphuma “emhlabathini” evesini leshumi nanye uyadukisa futhi unamandla kangangokuba “sidukisa abahlezi emhlabeni.” Umhlaba wonke uyodukiswa yi-United States. Okungukuthi, ngaphandle kwebandla likaNkulunkulu—umhlaba wonke uzodukiselwa ekwamukeleni uphawu lomphikukristu. Izehlakalo zesiprofetho ezandulela lokhu kudukiswa komhlaba wonke sezivele ziyaqhubeka.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Kunezindaba ezitholakala eBhayibhelini abantu abaningi abazaziyo, noma kungaba kuphela ezingeni elingaphezulu. Iningi liye lezwa ngokungqubuzana phakathi kukaMose noFaro, uDaniyeli noNebukhadinezari, noma uJesu noPilatu. Abantu bazazi lezi zindaba zeBhayibheli ngamazinga ahlukahlukene okuziqonda, kodwa abakuvamile ukuqaphela ukuthi isiprofetho seBhayibheli sikhomba ngokuqondile nangokucacisa kakhulu amakhosi nemibuso. Kwakunjalo impela ngoMose, ngoDaniyeli nangoKristu. IGibhithe, iBabiloni neRoma konke kwakukhonjiswe ngokucacile kusengaphambili esiprofethweni seBhayibheli ngaphambi komlando lapho kugcwaliseka khona izibikezelo ezaziphathelene nemibuso yazo ngokwahlukana. UNkulunkulu akaguquki.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

> Ngokuba mina nginguJehova, angiguquki; ngalokho nina madodana kaJakobe aniqedwa. Malaki 3:6.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> UJesu Kristu uyafana izolo, nanamuhla, naphakade. Heberu 13:8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

Iqiniso lokuthi uNkulunkulu akaguquki nanini lisivumela ukuba sisebenzise umqondo olula ekucabangeleni kwethu ngesilo sasemhlabeni esinezimpondo ezimbili seSambulo isahluko seshumi nantathu. Ngokuba siyazi ukuthi uNkulunkulu wabeka obala iziprofetho ezachaza ngokuqondile imibuso yaseGibhithe, yaseBhabhiloni, neyeRoma njengoba ngayinye yazo yayisebenzelana nebandla likaNkulunkulu futhi ilihlupha, singamisela amaqiniso athile ngokuphathelene nesilo sasemhlabeni seSambulo isahluko seshumi nantathu. Isilo sasemhlabeni, njengaseGibhithe, eBhabhiloni, naseRoma, siyakuchazwa ngokuqondile esiprofethweni seBhayibheli ngaphambi komlando lapho isiprofetho esiphathelene naleso sizwe sigcwaliseka khona. Ngithi singalisungula leli qiniso ngenxa yomthetho weBhayibheli olula kakhulu kodwa obalulekile. Lowo mthetho uveza ukuthi iqiniso limiswa ngobufakazi bababili.

> At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

> Ngomlomo wofakazi ababili, noma abathathu, lowo ofanele ukufa makabulawe; kodwa ngomlomo wofakazi oyedwa makangabulawa. Duteronomi 17:6.

> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

> Ufakazi oyedwa akayikusukuma amelane nomuntu ngenxa yobubi obuthile, noma ngenxa yesono esithile, kunoma yisiphi isono asonileyo; ngofakazi ababili, noma ngofakazi abathathu, indaba iyakumiswa. Duteronomi 19:15.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Lena kungokwesithathu ngiza kini. Ngomlomo wofakazi ababili noma abathathu kuyakuqiniswa lonke izwi. 2 Korinte 13:1.

> Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

> Ungemukeli icala ngomdala, ngaphandle kokuthi kube khona ofakazi ababili noma abathathu. 1 Thimothewu 5:19.

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Isiprofetho seBhayibheli sabikezela ukuwa kweGibhithe lasendulo lapho uNkulunkulu esebenzana noFaro waseGibhithe owayevukelayo. Isiprofetho seBhayibheli sabikezela ukuphakama nokuwa kweBhabhiloni lasendulo, ngesikhathi esifanayo sibhekana namakhosi aseBhabhiloni ayeyizihlubuki. Isiprofetho seBhayibheli sabikezela ukuphakama nokuwa kombuso weRoma yobuqaba, futhi sakhomba sabhekana nabamele iRoma abonakele. Ukuvumelana kobunjalo bukaNkulunkulu obungaguquki nanini kukhomba ukuthi umbuso obaluleke kunayo yonke okukhulunywa ngawo ngaphakathi kwesiprofetho seBhayibheli—isilo somhlaba sikaSambulo 13—ngokuqinisekile uyokhonjwa yisiprofetho seBhayibheli.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Lapho isiprofetho sesilo sasemhlabeni esikuSambulo ishumi nantathu sesigcwaliseka, ibandla likaNkulunkulu liyoba sekungqubuzaneni nobuholi bezepolitiki nobenkolo besilo sasemhlabeni, njengoba kuboniswe ngokwesiprofetho ngoMose, uDaniyeli noKristu. Indima yesiprofetho yase-United States ekupheleni kwezwe iyisihloko esiyinhloko sesiprofetho seBhayibheli. Njengoba sihlakulela ulwazi lweBhayibheli olukhomba indima ye-United States esiprofethweni seBhayibheli, sizosebenzisa imithetho etholakala ngaphakathi kweBhayibheli, ngoba iZwi likaNkulunkulu alidingi ncazelo yomuntu. U-Israyeli wasendulo wanikwa imithetho yemikhosi, imithetho yempilo, imithetho eyishumi yokuziphatha, imithetho yezolimo, njalo njalo. UNkulunkulu ungowokuhleleka.

> Let all things be done decently and in order. 1 Corinthians 14:40.

> Makwenziwe konke ngokufaneleyo nangokuhleleka. 1 Korinte 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Umbhalo weBhayibheli awunikezi bufakazi obusikisela ukuthi umuntu angabusiswa ngokumane angayinaki imithetho ayinikiwe nguNkulunkulu. Ubani ongalindela ukubusiswa uma engayinaki imithetho yokuhumusha isiprofetho emiswe ngaphakathi kweBhayibheli nangalo ngenxa yenhloso yokufunda isiprofetho?

> Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

> Wozani manje, sixoxisane, usho uJehova: noma izono zenu zibomvu njengesikhumba esibomvu, ziyakuba mhlophe njengeqhwa; noma zibomvu njengobunsomi, ziyakuba njengoboya bezimvu. U-Isaya 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Njengoba sisebenzisa imithetho yeBhayibheli, siyovumela iBhayibheli ukuba liqinisekise futhi lifakazele ukuthi le mithetho iyiqiniso noma ingeyamanga. Njengakuyo yonke imithetho kaNkulunkulu ehlukahlukene, kuhlale kukhona okungumgunyathi kaSathane okufanekisa leyo mithetho. Ngakho-ke, kuyisidingo ukuthi lapho kusetshenziswa umthetho ukuze kumiswe iqiniso, kokubili iqiniso elitholakele nomthetho osetshenzisiwe kuhlolwe.

> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

> Bathandekayo, ningakholwa yizo zonke imimoya, kodwa vivinyani imimoya ukuthi ivela kuNkulunkulu yini; ngoba abaprofethi bamanga abaningi baphumele ezweni. 1 Johane 4:1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Enye injongo, ngaphandle kokuhlonza indima yesiprofetho ye-United States kulolu cwaningo, ukuhlonza umlayezo oyimfihlo oseNcwadini yeSambulo uJesu awufihla kwaze kwaba yilesi sizukulwane esikhethekile.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Izinto eziyimfihlakalo zingezikaJehova uNkulunkulu wethu; kodwa lezo zinto ezembuliweyo zingezethu nezabantwana bethu kuze kube phakade, ukuze senze wonke amazwi alo mthetho. Duteronomi 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Izimfihlakalo zikaNkulunkulu zesiprofetho ezambulwayo zenzelwe ukuba labo abamukela leyo mfihlakalo bakwazi ukugcina umthetho waKhe. Abantu bangawugcina kuphela umthetho waKhe uma ubhaliwe ezinhliziyweni zabo. Imfihlakalo evulwa uphawu encwadini yesAmbulo iyingxenye yenqubo kaMoya oNgcwele yokubhala umthetho kaNkulunkulu ezingxenyeni zethu zangaphakathi nasezinhliziyweni zethu. Imfihlakalo eyambulwa kubantu bakaNkulunkulu, uma futhi uma yamukelwa ngokukholwa, imisa isivumelwano esisha.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

> Bhekani, izinsuku ziyeza, usho uJehova, lapho ngiyakwenza isivumelwano esisha nendlu ka-Israyeli, kanye nendlu kaJuda: Hhayi njengaleso sivumelwano engasenza nawoyise ngosuku engababamba ngalo ngesandla ukuze ngibakhiphe ezweni laseGibithe; okuyisivumelwano sami abasiphula, nakuba ngangiyindoda yabo, usho uJehova: Kodwa lesi siyoba yisivumelwano engiyakusenza nendlu ka-Israyeli; Emva kwalezo zinsuku, usho uJehova, ngiyakufaka umthetho wami ezingxenyeni zabo zangaphakathi, ngiwulobe ezinhliziyweni zabo; ngibe nguNkulunkulu wabo, bona babe ngabantu bami. Jeremiah 31:31–33.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Ezinsukwini zokugcina zomlando waleli zwe, isivumelwano sikaNkulunkulu nabantu bakhe abagcina imiyalo yakhe siyovuselelwa.” Review and Herald, February 26, 1914.

Revelation 1:1–3 The Final Warning Message:

ISambulo 1:1–3 Umlayezo Wokugcina Wesixwayiso:

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Isambulo sikaJesu Kristu, uNkulunkulu amnika sona, ukuba abonise izinceku zakhe izinto okumelwe zenzeke masinyane; wasithumela wasiveza ngengelosi yakhe encekwini yakhe uJohane: owafakaza ngezwi likaNkulunkulu, nangobufakazi bukaJesu Kristu, nangazo zonke izinto azibonayo. Ubusisiwe lowo ofundayo, nalabo abezwayo amazwi alesi siprofetho, bagcine nalokho okulotshwe kuso; ngokuba isikhathi sesiseduze. IsAmbulo 1:1–3.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Amavesi amathathu okuqala eSambulo isahluko sokuqala aveza ukuthi “ISambulo sikaJesu Kristu” siwumyalezo wokugcina wesintu. Kucacile ukuthi siwumyalezo, ngoba “ISambulo sikaJesu Kristu” sanikwa Yena nguYise waseZulwini ukuba abonise izinceku zakhe lokho “okumelwe kwenzeke masinyane.”

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

Siyatshelwa ukuba sicabangele ukuthi “uMoya oNgcwele uhlele izinto ngale ndlela, kokubili ekunikezweni kwesiprofetho” futhi futhi “nasezehlakalweni ezivezwayo.”

> “The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “UMoya oNgcwele uye wahlela izinto ngaleyo ndlela, kokubili ekunikezweni kwesiprofetho nasezigamekweni eziveziweyo, ukuze kufundiswe ukuthi isithunywa esingumuntu kufanele sigcinwe singabonakali, sifihlwe kuKristu, nokuthi iNkosi uNkulunkulu wezulu nomthetho waKhe kufanele baphakanyiswe. Fundani incwadi kaDaniyeli. Landelani, iphuzu ngephuzu, umlando wemibuso emelwe lapho.” Testimonies to Ministers, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

“Izehlakalo eziveziwe,” kanye futhi “nokunikezwa kwesiprofetho” emavesini amathathu okuqala esahluko sokuqala seSambulo, kuveza ngokucacile inqubo yesinyathelo ngesinyathelo yokuthi uNkulunkulu axhumana kanjani nabantu, futhi futhi kukhomba ukuthi umlayezo odluliswa ubizwa ngokuthi “iSambulo sikaJesu Kristu.”

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Ngakho-ke uJesu Kristu wenza izinto ezimbili ngomlayezo awamukela kuNkulunkulu. Wawuthumela ngengelosi yakhe, futhi wawuveza ngezimpawu ngaleyo ngelosi. Ingelosi yakhe yabe isiwuyisa lo myalezo kumprofethi uJohane, owawubhala phansi, wawuthumela emasontweni ngenxa yakho nangenxa yami. Amavesi amathathu okuqala “ahlelwa ngaleyo ndlela” “nguMoya oNgcwele” ukuze kugcizelelwe kokubili “umyalezo” kanye “nenqubo yokuxhumana” eyayihilelekile ekwethulweni komlayezo.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Amavesi amathathu esiwacabangelayo anikeza umlayezo wokugcina esintwini, kodwa akusilo nje kuphela umlayezo wokugcina—okubaluleke kakhulu, la mavesi amathathu amele umlayezo wokugcina “wesixwayiso” emhlabeni wonke. Isimo salo mlayezo sokuba “yisixwayiso” sibonakala lapho kuboniswa isigaba sabantu njengaba “busisiweyo” ngokuba befunde, bezwa, futhi bagcina “lezo zinto ezilotshiwe kuwo.” Kukhona isigaba sabantu esingeke sifunde, noma sizwe, isixwayiso esimelelwe njenge “IsAmbulo sikaJesu Kristu”. Akunakwenzeka ukuba labo babusiswe. Kusobala ukuthi uma kukhona isigaba esibusisiweyo ngenxa yokufunda, ukuzwa, nokugcina lezo zinto ezilotshiwe, khona-ke kukhona nesigaba esingabusisiweyo. Umuntu uyakufunda yini, ezwe, futhi agcine umlayezo weSambulo sikaJesu Kristu? Uma kunjalo, uyakubusiswa; uma kungenjalo, uyoqalekiswa.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

> “Umprofethi uthi: ‘Ubusisiwe ofundayo’—bakhona labo abangayikufunda; isibusiso asisiso sabo. ‘Nabalizwayo’—bakhona futhi abathile abenqaba ukuzwa noma yini ephathelene neziprofetho; isibusiso asisiso saleso sigaba. ‘Nabagcina lezo zinto ezilotshiwe kuwo’—abaningi bayenqaba ukunaka izixwayiso nemiyalo equkethwe eSambulweni; akekho kulaba ongalibiza isibusiso esithenjisiwe njengesakhe. Bonke abahleka usulu izihloko zesiprofetho futhi baklolodele izimpawu ezinikezwe lapha ngobuqotho obungcwele, bonke abenqaba ukuguqula izimpilo zabo nokuzilungiselela ukufika kweNdodana yomuntu, abayikubusiswa.” The Great Controversy, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Inkulumo ethi “isikhathi siseduze” evesini lesithathu ikhomba ukuthi kukhona isikhathi esiqondile lapho umyalezo wokugcina wesixwayiso ufika emlandweni. “Isikhathi,”—(isikhathi esiqondile) “siseduze.” Isikhathi esiqondile sesizofika, ngokuba siseduze, futhi abantu bakaNkulunkulu (abamelwe nguJohane) bayawuqonda umyalezo ngaphambi kokuba “isikhathi” sifike. UJohane waloba incwadi yeSambulo ngasekupheleni kwekhulu lokuqala leminyaka, nokho lawa mavesi abonisa ukuthi kuyoba khona iphuzu emlandweni esikhathini eside emva komnyaka ka-100, lapho umyalezo wokugcina wesixwayiso uyomenyezelwa khona. Lapho leso “sikhathi” “sesiseduze,” umyalezo ochaza “izinto okumelwe zenzeke masinyane” uyokwambulwa ezincekwini zikaNkulunkulu.

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

Kulolu chungechunge lwezihloko, iBhayibheli kanye nemibhalo ka-Ellen White kuyosetshenziswa njengegunya lokusekela incazelo yezindima zeBhayibheli esizicaphunayo.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

Sizophinde futhi sibhekisele emithethweni yokuhunyushwa kwesiprofetho eyaqoqwa nguWilliam Miller kanye nasemithethweni ekhonjwe ekuhlanganisweni okunesihloko esithi Prophetic Keys. Sizophinde sisebenzise nesifundo sesiprofetho esibizwa ngokuthi Habakkuk’s Tables.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Asihlosile ukuchaza yonke imithetho esiyisebenzisayo. Ngenxa yokufingqa, sizomane sibhekise ekuhlanganisweni kwe-Prophetic Keys kulabo abafisa ukufunda ubufakazi obuningiliziwe ngokwengeziwe balowo mthetho. Ngohlelo lwe-Habakkuk’s Tables, sihlose ukuveza ezinye izethulo lapho isihloko esizosithinta kafushane lapha, siphathwa khona ngokujula okukhulu.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Njengoba siqhubeka nesifundo sencwadi yeSambulo, sikhuthaza impendulo yomphakathi, kodwa siyophendula kuphela emibhalweni enomthelela oqhubekayo esifundweni esiqhubekayo. Umkhawulo wengxoxo yethu uyobandakanya uchungechunge lwamanje lwezethulo, imithetho yesiprofetho esiyisebenzisayo, kanye nolwazi olutholakala emaThebuleni kaHabakuki.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Isambulo sikaJesu Kristu, uNkulunkulu amnika sona, ukuba abonise izinceku zakhe izinto okumelwe zenzeke masinyane; wasithumela wasazisa ngengelosi yakhe encekwini yakhe uJohane; owafakaza ngezwi likaNkulunkulu, nangobufakazi bukaJesu Kristu, nangakho konke akubonayo. Ubusisiwe ofundayo, nabezwayo amazwi alesi siprofetho, bagcine okulotshwe kuso; ngokuba isikhathi sesiseduze. IsAmbulo 1:1–3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

Igama lesiGreki elihunyushwe ngokuthi “wakwazisa” lisho ukuthi “ukubonisa”. Wathumela umlayezo ngengelosi “yakhe”, futhi wawubonisa ngengelosi “yakhe”. Ingelosi “yakhe” nguGabriyeli.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Amazwi engelosi athi, ‘NginguGabriyeli, oma phambi kukaNkulunkulu,’ abonisa ukuthi unesikhundla sodumo olukhulu ezinkantolo zasezulwini. Lapho efika nomlayezo kuDaniyeli, wathi, ‘Akekho omi nami kulezi zinto, ngaphandle kukaMikayeli [uKristu] iNkosana yenu.’ Daniyeli 10:21. NgoGabriyeli uMsindisi ukhuluma encwadini yesAmbulo, ethi ‘Waluthumela walwazisa ngengelosi yaKhe encekwini yaKhe uJohane.’ IsAmbulo 1:1.” The Desire of Ages, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

Ingelosi uGabriyeli ithunywa nomyalezo, futhi ingelosi uGabriyeli imelela nomyalezo uqobo. Lapho isintu sifinyelela esigabeni somlando lapho “isikhathi sesisondele” sokuba kumenyezelwe umlayezo wokugcina wokuxwayisa, lowo myalezo wokugcina umelelwa yingelosi. Encwadini yeSambulo “imilayezo” ivame ukumelelwa njengezingelosi, futhi-ke igama lesiGreki elihunyushwe ngokuthi “ingelosi” eSambulweni lisho isithunywa.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Sonke isambulo seqiniso sikaNkulunkulu esifike emlandweni siyisambulo sikaJesu Kristu ngokuqinisekile, kodwa iSambulo sikaJesu Kristu esiseSambulweni isahluko sokuqala siyisexwayiso sokugcina esiqondene nesintu, futhi senzeka ngesikhathi esithile esimelelwa ngokuthi “yisikhathi.” Kukhona enye indima encwadini yeSambulo lapho uJohane ekhuluma khona ngokuthi “isikhathi sesisondele.” Leyo enye indima inikeza ufakazi wesibili wokuhlola izimangalo zokuqala engizenzile ngamavesi okuqala kuya kwelesithathu.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Wasesethi kimi: La mazwi athembekile futhi ayiqiniso; futhi iNkosi uNkulunkulu wabaprofethi abangcwele ithumile ingelosi yayo ukuba ibonise izinceku zayo izinto okumelwe zenzeke masinyane. Bheka, ngiyeza ngokushesha; ubusisiwe ogcina amazwi esiprofetho sale ncwadi.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

> Mina Johane ngabona lezi zinto, futhi ngazizwa. Kwathi sengizizwile futhi sengizibonile, ngawa phansi ukuba ngikhuleke phambi kwezinyawo zengelosi eyangibonisa lezi zinto.

> Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Wayesethi kimi: Bheka ungakwenzi lokho; ngokuba ngiyisikhonzi kanye nawe, nabafowenu abaprofethi, kanye nalabo abagcina amazwi ale ncwadi: khonza uNkulunkulu.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.

> Wasesethi kimi: Ungawavali amazwi esiprofetho salencwadi, ngokuba isikhathi sesiseduze. Ongalungile, makaqhubeke nokungalungi; nongcolileyo, makaqhubeke nokungcola; nolungileyo, makaqhubeke nokwenza ukulunga; nongcwele, makaqhubeke abe ngcwele. IsAmbulo 22:6–11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

Ekupheleni kwencwadi yesAmbulo sithola leso sihloko esifanayo nasesiqalweni sesAmbulo. Inqubo yokuxhumana kanye nesigijimi kuphinde kubhekiswe kukho lapho “iNkosi uNkulunkulu” “ithume ingelosi yayo ukubonisa izinceku zayo izinto okumelwe zenzeke masinyane.” Futhi, ngokushesha nje lapho izinceku sezibonisiwe isigijimi esikhomba “izinto okumelwe zenzeke masinyane,” uKristu umemezela ukuthi Uyeza masinyane. Lesi yisigijimi esandulela ukuza kwesibili kukaKristu, ngakho-ke siyisigijimi sokugcina sesixwayiso—yiso kanye leso sigijimi esimelwe ngokuthi “IsAmbulo sikaJesu Kristu” evesini lokuqala lesahluko sokuqala. Isibusiso esithenjiswe emavesini amathathu okuqala esAmbulo siyaphindwa ngenkulumo ethi: “ubusisiwe ogcina amazwi esiprofetho sale ncwadi.”

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

Kula mavesi sithola ukunwetshwa kwenqubo yokuxhumana ebekiwe esahlukweni sokuqala, ngoba sithola ukuthi emva kokuba uGabriyeli esedlulisele umlayezo kuJohane, uJohane ugajwe kakhulu yilowo mlayezo kangangokuthi uzama ukukhulekela uGabriyeli; yena-ke usebenzisa ukungaqondi kukaJohane ukuze aveze ukuthi izingelosi zasezulwini, abaprofethi basemhlabeni, nabo bonke abagcina amazwi alo mlayezo, “bayizinceku kanye naye” okufanele zikhulekele uNkulunkulu onguMdali, hhayi indalo kaNkulunkulu.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Lawa mavesi achaza izehlakalo ezifanayo nomlayezo ofanayo esiwucubungulayo esahlukweni sokuqala. Aphinda amazwi athembekileyo nawaqinisileyo abonisa izinceku zikaNkulunkulu okumele kwenzeke maduzane. Umlayezo uphinde ubekwe esimweni sohlelo lokuxhumana phakathi kukaNkulunkulu nezinceku zaKhe. Esahlukweni samashumi amabili nambili sithola obunye ubufakazi bokuthi umlayezo ungumyalezo wokugcina wesixwayiso, ngoba “isikhathi” “esiseduze” siboniswa njengesenziwa khona ngaphambi nje kokuvalwa komusa womuntu, ngoba isimemezelo esithi “ongalungile makenze okungalungile nokho: nongcolileyo makangcole nokho: nolungileyo makenze ukulunga nokho: nongcwele makangcwele nokho,” siphawula ukuvalwa komusa, siphawula ukuqala kwezinhlupho eziyisikhombisa zokugcina, zona ezigcina ngokubuya kwesibili kukaKristu.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘Ngaleso sikhathi uMikayeli uyakusukuma, iNkosana enkulu emele abantwana babantu bakho; futhi kuyakuba khona isikhathi sokuhlupheka, esingakaze sibe khona selokhu kwaba khona isizwe kuze kube yileso sikhathi; futhi ngaleso sikhathi abantu bakho bayakukhululwa, yilowo nalowo oyofunyanwa ebhaliwe encwadini.’ Daniyeli 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Lapho umyalezo wengelosi yesithathu uvalwa, isihe asisancengeli abakhileyo emhlabeni abanecala. Abantu bakaNkulunkulu sebewufeze umsebenzi wabo. Sebemukele ‘imvula yakamuva,’ ‘ukuqabuleka okuvela ebukhoneni beNkosi,’ futhi sebekulungele ihora lokulingwa eliphambi kwabo. Izingelosi ziyaphuthuma zenyuka zehla ezulwini. Ingelosi ebuya emhlabeni imemezela ukuthi umsebenzi wayo usuphelile; uvivinyo lokugcina selufikile phezu komhlaba, futhi bonke abazibonakalisile bethembekile emithethweni kaNkulunkulu sebemukele ‘uphawu lukaNkulunkulu ophilayo.’ Khona-ke uJesu uyayeka ukuncenga Kwakhe endaweni engcwele phezulu. Uphakamisa izandla Zakhe, futhi ngezwi elikhulu uthi, ‘Sekuphelile;’ futhi lonke ibutho lezingelosi libeka phansi imiqhele yalo lapho Enza leso simemezelo esibucayi: ‘Ongalungile makaqhubeke abe ngongalungile; nongcolileyo makaqhubeke abe ngongcolileyo: nolungileyo makaqhubeke abe ngolungileyo: nongcwele makaqhubeke abe ngongcwele.’ IsAmbulo 22:11. Icala ngalinye selinqunyiwe kube ukuphila noma ukufa.” The Great Controversy, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Ekuqaleni kwencwadi yeSambulo nasekugcineni kwencwadi yeSambulo kwethulwa indaba efanayo. Ukuhlanganisa lezi zindimana ezimbili kusenza siqonde ukuthi “Isambulo sikaJesu Kristu” siwumyalezo wokugcina oyisixwayiso esintwini ngaphambi kokuBuya kukaKristu kwesibili. Lo myalezo umelelwe ngokomfanekiso yingelosi efika ngaphambi nje kokuvalwa kwesikhathi somusa. Lo myalezo uhlukanisa isintu sibe yizigaba ezimbili ngokusekelwe ekutheni bayawufunda, bayawuzwa, futhi bayawugcina yini lo myalezo ovulwayo lapho “isikhathi sesisondele,”—ngaphambi nje kokuvalwa kwesikhathi somusa.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

> “Njengoba sisondela ekupheleni komlando waleli zwe, iziprofetho eziphathelene nezinsuku zokugcina zifuna ngokukhethekile ukuba sizifunde. Incwadi yokugcina yeTestamente Elisha igcwele iqiniso esidinga ukuliqonda. USathane uphuphuthekisile izingqondo zabaningi, ukuze bamukele ngenjabulo noma yisiphi isizathu sokungenzi iSambulo isihloko sokufunda kwabo.

> “The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

> “Incwadi yesAmbulo, ihlangene nencwadi kaDaniyeli, ifuna ukufundwa ngokujulile. Mawonke umfundisi omesabayo uNkulunkulu makacabange ukuthi angaliqonda kanjani ngokucace kakhulu futhi alwethule iVangeli uMsindisi wethu eza yena uqobo ukulazisa encekwini yaKhe uJohane,—‘Isambulo sikaJesu Kristu, uNkulunkulu amnika sona, ukuze abonise izinceku zakhe izinto okumelwe zenzeke masinyane.’ Makungabikho noyedwa odangala ekufundeni kwakhe iSambulo ngenxa yezimpawu zaso ezibonakala ziyimfihlakalo. ‘Kepha uma omunye wenu eswele ukuhlakanipha, makacele kuNkulunkulu, onika bonke ngesandla esivulekile, engasoli.’ ‘Ubusisiwe ofundayo, nabo abezwayo amazwi alesi siprofetho, nabagcina okulotshwe kuso; ngokuba isikhathi siseduze.’ Kumelwe simemezele emhlabeni amaqiniso amakhulu anesizotha aqukethwe encwadini yesAmbulo. Kule miqondo kanye nezimiso zebandla likaNkulunkulu lawa maqiniso kumelwe angene. Kufanele kube khona ukufundwa okusondele kakhulu nokukhuthalele ngokwengeziwe kwale ncwadi, nokwethulwa okukhuthalele ngokwengeziwe kwamaqiniso aqukethwe kuyo, amaqiniso aphathelene nabo bonke abaphila kulezi zinsuku zokugcina. Bonke abalungiselela ukuhlangana neNkosi yabo kufanele benze le ncwadi ibe yisihloko sokufundwa ngokuzimisela nomkhuleko. Injengoba nje igama layo lisho,—isambulo sezigigaba ezibaluleke kakhulu ezizokwenzeka ezinsukwini zokugcina zomlando walomhlaba. UJohane, ngenxa yokwethembela kwakhe okuthembekile ezwini likaNkulunkulu nasebufakazini bukaKristu, wadingiselwa esiQhingini sasePhatmose. Kodwa ukudingiswa kwakhe akuzange kumhlukanise noKristu. INkosi yavakashela inceku yaYo ethembekileyo ekudingisweni kwayo, yayinika imfundiso mayelana nalokho okwakuzokwehlela umhlaba.

> “This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

> “Lesi siqondiso sibaluleke kakhulu kithina; ngokuba siphila ezinsukwini zokugcina zomlando waleli zwe. Maduze sizongena ekugcwalisekeni kwezehlakalo uKristu azibonisa uJohane ukuthi zazizokwenzeka. Njengoba izithunywa zeNkosi zethula la maqiniso asindayo, kumelwe ziqonde ukuthi ziphethe izihloko ezinokubaluleka kwaphakade, futhi kufanele zifune ubhapathizo lukaMoya oNgcwele, ukuze zikhulume, kungabi ngamazwi azo siqu, kodwa ngamazwi eziwaphiwe nguNkulunkulu.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Incwadi yesAmbulo kumelwe ivulwe kubantu. Abaningi bafundiswe ukuthi iyincwadi evaliwe, kodwa ivaliwe kuphela kulabo abenqaba iqiniso nokukhanya. Amaqiniso eyiqukethe kumelwe amenyezelwe, ukuze abantu babe nethuba lokulungela izenzakalo ezizokwenzeka maduze kakhulu. Isigijimi seNgelosi yesiThathu kumelwe sethulwe njengokuphela kwethemba lokusindiswa kwezwe elibhubhayayo.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Izingozi zezinsuku zokugcina sezisiphezu kwethu, futhi emsebenzini wethu kumele sixwayise abantu ngengozi abakuyo. Masingazishiyi zingathintwanga izigcawu ezinzulu ezivezwe yisiprofetho, esezizokwenzeka maduzane. Siyizithunywa zikaNkulunkulu, futhi asinaso isikhathi sokulahlekelwa. Labo abangathanda ukuba yizisebenzi kanye neNkosi yethu uJesu Kristu bayobonisa intshisekelo ejulile emaqinisweni atholakala kule ncwadi. Ngepeni nangezwi bayozama ukwenza zicace izinto ezimangalisayo uKristu eza evela ezulwini ukuzokwembula.” Signs of the Times, July 4, 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

Eminyakeni engaphezu kwekhulu edlule, ngowe-1906, satshelwa ukuthi maduze “sizongena ekugcwalisekeni kwezehlakalo uKristu abonisa uJohane ukuthi zazizakwenzeka.” Umlayezo wawuselokhu uvaliwe ngowe-1906. Kubalulekile ukuqonda ukuthi umlayezo weSambulo sikaJesu Kristu uvulelwa abantu bakaNkulunkulu ngaphambi nje kokuba lezo zehlakalo zenzeke. Sitshelwa ukuthi incwadi yeSambulo “iyikho kanye lokho elikushoyo igama layo,—isambulo sezehlakalo ezibaluleke kakhulu ezizakwenzeka ezinsukwini zokugcina zomlando waleli zwe.”

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

Zivulwa ukuze abantu bakaNkulunkulu banikeze isixwayiso, ukuze labo abezwayo leso sixwayiso “babe nethuba lokulungela izenzakalo ezizokwenzeka maduze kakhulu.” Kuyafaneleka ukuqaphela (ngokuba uJohane umele abantu bakaNkulunkulu emlandweni ngesikhathi umlayezo kufanele umenyezelwe), ukuthi uJohane uveza izindaba ezimbili ayeshushiswa ngazo. Kwakungenxa “yokuthembela kwakhe okuthembekile ezwini likaNkulunkulu, nobufakazi bukaKristu,” ukuthi “wadingiselwa esiQhingini sasePhatmose.” Wadingiselwa ngoba wamukela kokubili iBhayibheli noMoya Wesiprofetho, okuyi “bufakazi bukaJesu.”

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Ngase ngiwa ezinyaweni zakhe ukuze ngimkhulekele. Wayesethi kimi: Qaphela, ungakwenzi lokho; ngiyinceku kanye nawe, nabafowenu abanakho ukufakaza kukaJesu; khuleka kuNkulunkulu; ngokuba ukufakaza kukaJesu kungumoya wesiprofetho. IsAmbulo 19:10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

UJohane umelela abantu abaphila ekupheleni komhlaba abawuqondayo umlayezo weSambulo sikaJesu Kristu, futhi abashushiswayo ngenxa yokubambelela kokubili eBhayibhelini naseMoyeni Wesiprofetho.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

Emavesini amathathu okuqala esahluko sokuqala kugcizelelwa inqubo yokuxhumana phakathi kukaNkulunkulu uYise nezinceku zakhe. Isahluko samashumi amabili nambili sengeza endabeni yale nqubo yokuxhumana. Lezi ziqephu ezimbili zimelela ukuqala nokuphela kwencwadi yesAmbulo, futhi ngokuhlangene ziveza ngokuningiliziwe indima kaJohane emfanekisweni wesiprofetho. Akayena nje kuphela lowo owabhala amazwi esAmbulo, kodwa futhi umelela labo abasemaphethelweni omhlaba abamemezela umlayezo wokugcina wesixwayiso.

> The Lord gave the word: great was the company of those that published it. Psalms 68:11

> INkosi yanika izwi; lalikhulu ibandla lalabo abalishumayelayo. AmaHubo 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

UJohane “wabona” futhi “wezwa” “izinto” ezakha umlayezo, wayeseyalwa ukuba awubhale futhi awuthumele emabandleni.

> Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.

> Lithi, Ngingu-Alfa no-Omega, owokuqala nowokugcina; futhi, Lokho okubonayo, kulobe encwadini, ukuthumele emabandleni ayisikhombisa ase-Asia; e-Efesu, naseSmirna, nasePergamu, naseTiyatira, naseSardesi, naseFiladelfiya, naseLawodikeya. IsAmbulo 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Lokho ayekuzwa nayekubona wayalwa ukuba akulobe phansi akuthumele emabandleni ayisikhombisa ase-Asia Minor, kodwa lapho sekufika emabandleni ngawodwana uJesu wayala uJohane ngqo imiyalezo, ngokuba yonke imiyalezo yebandla ngalinye kulawo ayisikhombisa iqala ngamazwi athi, “Futhi engelosini yebandla lase … loba.” UJesu wayala ngokuqondile imiyalezo ngamabandla ngawodwana.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

UJesu wayala uJohane, futhi uJesu wamtshela nokuba abhale lokho akubonayo nakuzwayo, kwathi ngesinye isikhathi uJesu wamtshela uJohane ukuba “angabhali” lokho ayekuzwile.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Wamemeza ngezwi elikhulu, njengalapho ibhubesi libhonga; kwathi esemezile, izulu eziyisikhombisa zakhuluma ngamazwi azo. Kwathi izulu eziyisikhombisa sezikhulumile ngamazwi azo, ngase ngizakubhala; ngezwa izwi livela ezulwini lithi kimi: Kugcine kuvaliwe lokho okukhulunywe yizulu eziyisikhombisa, ungakulobi. IsAmbulo 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

UJohane watshelwa ukuba akubeke uphawu lokumiswa lokho okwakhulunywa yizidumo eziyisikhombisa, futhi ngokwenza kanjalo wayebeka uphawu lokumiswa emlayezweni wezidumo eziyisikhombisa, njengoba nje noDaniyeli wayalwa ukuba ayivale incwadi yakhe kuze kube yisikhathi sokuphela.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

> Kepha wena, Daniyeli, vala la mazwi, unamathisele uphawu encwadini, kuze kube yisikhathi sokuphela; abaningi bayakugijima baya le na le, nolwazi luyokwanda.... Wayesethi: Hamba ngendlela yakho, Daniyeli, ngokuba la mazwi avaliwe, anamathiselwe uphawu kuze kube yisikhathi sokuphela. Daniyeli 12:4, 9.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ngemva kokuba lezi zulu eziyisikhombisa sezikhulume amazwi azo, umyalo uza kuJohane njengoba weza kuDaniyeli maqondana nencwadi encane: ‘Kugcine kuvaliwe lokho okukhulunywe yizulu eziyisikhombisa.’” The Seventh-day Adventist Bible Commentary, umqulu 7, 971.

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Esikubonayo yilokhu: kokubili ekugcineni nasekuqaleni kwencwadi yeSambulo kukhonjiswa umlayezo. Nenqubo yokudlulisa lowo mlayezo nayo iyakhonjiswa. Indima edlalwa nguJohane ekudluliseni lowo mlayezo ikhulunywa ngayo ngokukhethekile. Ngezinye izikhathi wayemane alobe lokho akubonayo nalokho akuzwayo. Kwezinye izikhathi wayetshelwa amazwi okufanele awalobe, kwathi kwesinye isikhathi watshelwa ukuba angakulobi lokho ayekuzwile. Umlayezo weSambulo sikaJesu Kristu unikezwa nguYise, uye kuJesu, uye kuGabriyeli, bese uya kumprofethi uJohane, owanikwa umthwalo wokuloba lowo mlayezo nokuwuthumela emabandleni.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Bhala izinto ozibonileyo, nezikhoyo, neziza kubakho emva koko. IsAmbulo 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

Kungaba nokwenzeka ukufunda leli vesi ungaliqapheli isimiso sesiprofetho esikhonjiswe ngaphakathi komyalo kaJohane wokuba abhale. Ukuloba phansi “izinto” ezabonwayo nezazwiwayo kuwukurekhoda umlando wamanje, ngokuba ngesikhathi sikaJohane lezo “zinto” zazikhona. Ukurekhoda umlando wamanje, futhi ngokwenza kanjalo ngesikhathi esifanayo uloba phansi izinto ezizakuba sesikhathini esizayo, kuwumthetho oyinhloko wesiprofetho encwadini yesAmbulo. UJohane usetshenzisiwe ukugcizelela nokubonisa sona kanye leso simiso nokubaluleka kwaso, ngokuba empeleni watshelwa ukuba alobe “izinto ezikhona manje, futhi” ngokwenza kanjalo uyobe uloba “izinto eziyoba khona emva kwalokhu,” ngoba umlando uyaziphinda. Leli qhinga lesiprofetho liyisiginesha kaJesu, ngokuba isiginesha yigama, futhi igama laKhe esahlukweni sokuqala sesAmbulo lingu-Alfa no-Omega. Ufanisa isiphetho nesiqalo.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

Sisanda kuqala ukufunda “IsAmbulo sikaJesu Kristu,” futhi okwamanje sicabangela amavesi amathathu okuqala esahluko sokuqala. Umlayezo wokugcina oyisixwayiso onesihloko esithi “IsAmbulo sikaJesu Kristu” udluliselwa evela kuYise osezulwini uye kuJesu, uye kuGabriyeli, uye kuJohane, owuloba encwadini ukuze uthunyelwe emabandleni. Ngenxa yokuthi lowo mlayezo uqanjwe ngokusobala kangaka ngokuthi “IsAmbulo sikaJesu Kristu,” kubalulekile ukuqaphela ukuthi, kuzo zonke izingxenye ezilotshiwe kubantu ngeZwi eliphefumulelwe, elembula uKristu, leso sici esisodwa sokuthi uJesu ungubani nokuthi uyini sibonakaliswa emsebenzini kaJohane wokuloba umlayezo. Njengoba ayeloba izinto ezazikhona ngaleso sikhathi, wayeloba futhi nezinto ezazisazokuba khona.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

Iqiniso lokuphindaphinda komlando limelwe lapho uJohane ebhala isixwayiso sesikhathi sakhe, okuyisixwayiso futhi sesikhathi esizayo. Lapho uJohane ebhalela amabandla ayisikhombisa ekuqaleni kwebandla lobuKristu, wayebhala futhi isixwayiso sebandla lobuKristu ekupheleni kwezwe. Lesi sici sesimilo sikaKristu simelwe lapho uKristu ebizwa ngokuthi u-Alfa no-Omega, noma ukuqala nokuphela, noma owokuqala nowokugcina. Empeleni, iBhayibheli lichaza lesi sici sesimilo sikaKristu njengalokho okufakazela ukuthi unguNkulunkulu oyedwa kuphela.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

Esahlukweni sokuqala sencwadi yeSambulo sithola uJesu eziveza njengo-Alfa no-Omega.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

> NgangikuMoya ngosuku lweNkosi, ngezwa emva kwami izwi elikhulu, njengelophondo, lithi: Mina ngingu-Alfa no-Omega, owokuqala nowokugcina; nalokhu okubonayo, kulobe encwadini, ukuthumele emabandleni ayisikhombisa ase-Asia: e-Efesu, naseSmirna, nasePergamu, naseThiyatira, naseSardesi, naseFiladelfiya, naseLawodikeya.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

> Ngase ngiphenduka ukuze ngibone izwi ebelikhuluma nami. Kuthe sengiphendukile, ngabona izinti zezibani eziyisikhombisa zegolide; futhi phakathi kwezinti zezibani eziyisikhombisa kwakumi ofana neNdodana yomuntu, embethe ingubo efinyelela ezinyaweni, eboshelwe esifubeni ngebhande legolide. Ikhanda lakhe nezinwele zakhe kwakumhlophe njengoboya bezimvu, kumhlophe njengeqhwa; namehlo akhe ayenjengelangabi lomlilo; nezinyawo zakhe zinjengethusi elicwengekileyo, kungathi livutha esithandweni somlilo; nezwi lakhe linjengomsindo wamanzi amaningi. Esandleni sakhe sokunene wayephethe izinkanyezi eziyisikhombisa; emlonyeni wakhe kwaphuma inkemba ebukhali esika nhlangothi zombili; nobuso bakhe babunjengelanga elikhanya ngamandla alo.

> And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

> Kwathi lapho ngimbona, ngawela ezinyaweni zakhe kwangathi ngifile. Wase ebeka isandla sakhe sokunene phezu kwami, ethi kimi: Ungesabi; nginguye owokuqala nowokugcina. IsAmbulo 1:10–17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

Kuningi okuyiqiniso okuqukethwe kuleli vesi, kodwa lapha ngizovele ngiveze ukuthi lapho uJohane ezwa izwi likaKristu elifana necilongo, waphenduka ukuze abone ukuthi ngubani owayekhuluma naye, wabona uJesu Kristu enguMpristi Omkhulu wasezulwini phakathi kwendawo engcwele yethempeli lasezulwini. Khona-ke uJesu waziveza yena uqobo njengo-Alfa no-Omega, nanjengowokuqala nowokugcina. Emyalezweni nasekudlulisweni kwawo emavesini amathathu okuqala sathola umugqa weqiniso owawuhambisana nomugqa weqiniso ekugcineni kweSambulo. Njengo-Alfa no-Omega uJesu ubonakalisa ukuphela ngesiqalo, okokugcina ngokokuqala. Ekugcineni kwencwadi yeSambulo, njengasekuqaleni, uphinde futhi aziveze yena uqobo njengo-Alfa no-Omega.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Wasesethi kimi: La mazwi athembekile futhi ayiqiniso; futhi iNkosi uNkulunkulu wabaprofethi abangcwele ithume ingelosi yayo ukubonisa ezincekwini zayo izinto okumelwe zenzeke masinyane. Bhekani, ngiyeza masinyane; ubusisiwe ogcina amazwi esiprofetho ale ncwadi.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Mina Johane ngabona lezi zinto, futhi ngazizwa. Kwathi sengizizwile futhi sengizibonile, ngawa phansi ukuba ngikhuleke phambi kwezinyawo zengelosi eyayingibonisile lezi zinto. Yase isithi kimi: Qaphela, ungenzi lokho; ngokuba ngiyisisebenzi esikanye nawe, nesabafowenu abaprofethi, nesalabo abagcina amazwi ale ncwadi: khuleka kuNkulunkulu.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

> Wayesethi kimi: Ungakubeki uphawu amazwi esiprofetho sale ncwadi, ngokuba isikhathi sesiseduze.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

> Ongalungile, makaqhubeke nokungalunga; nongcolileyo, makaqhubeke nokungcola; nolungileyo, makaqhubeke nokulunga; nongcwele, makaqhubeke nokungcweleka.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

> Bhekani, ngiyeza masinyane; futhi umvuzo wami unami, ukuba nginike wonke umuntu njengokwenza komsebenzi wakhe. Ngingu-Alfa no-Omega, isiqalo nesiphetho, owokuqala nowokugcina. IsAmbulo 22:7–13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Incwadi yeSambulo ichaza ngokucophelela ukuthi lapho uJohane ebhala umlayezo, lowo myalezo wawuzosekelwa esimisweni sokuthi isiqalo sibonisa ukuphela. Umlayezo uyilo iqiniso lokuqala elivulwa encwadini yeSambulo, futhi lona kanye iqiniso liyilo lokugcina ukukhulunywa ngalo encwadini. Futhi ebufakazini obusekuqaleni nasekupheleni kwencwadi yeSambulo, uJesu uziveza njengo-Alfa no-Omega, isiqalo nesiphetho, nowokuqala nowokugcina.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Amavesi amathathu okuqala encwadi yesAmbulo akhomba umlayezo wokugcina wesixwayiso esintwini. Yiso leso sixwayiso esandulela izinhlupho eziyisikhombisa zokugcina kanye nokuBuya Kwesibili kukaKristu. Umlayezo wesAmbulo sikaJesu Kristu “wathunyelwa futhi wabonakaliswa ngezibonakaliso” “ngengelosi yakhe.”

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

Lowo myalezo ofanayo wesixwayiso ube usukhonjiswa esigabeni sokugcina seSambulo, futhi futhi umelwa njengengelosi yesithathu yeSambulo ishumi nane.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

> Ingelosi yesithathu yabalandela, isho ngezwi elikhulu, ithi: Uma kukhona umuntu okhuleka kuso isilo nakumfanekiso waso, amukele uphawu lwaso esiphongweni sakhe noma esandleni sakhe, lowo-ke uyakuphuza iwayini lolaka lukaNkulunkulu, elithululwe lingaxutshiwe enkomishini yokufutheka kwakhe; futhi uyakuhlushwa ngomlilo nangesibabule phambi kwezingelosi ezingcwele, naphambi kweWundlu. Intuthu yokuhlushwa kwabo iyenyuka kuze kube phakade naphakade; futhi abanakuphumula imini nobusuku, labo abakhuleka kuso isilo nakumfanekiso waso, nalowo nalowo owamukela uphawu lwegama laso. IsAmbulo 14:9–11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Umyalezo wokuxwayisa wokugcina uwumyalezo omelwe njengowengelosi yesithathu. Uwukuxwayisa kokugcina ngoba ukhomba ngokuqondile isivivinyo sokugcina sesintu. Kukhona enye ingelosi elandelayo ejoyina ingelosi yesithathu, naleyo ngelosi nayo iwumyalezo wokuxwayisa wokugcina.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

> Kwathi emva kwalezi zinto ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiswa yinkazimulo yayo. Yamemeza ngamandla ngezwi elikhulu, yathi: Liwile, liwile iBhabhiloni elikhulu, selibe yindawo yokuhlala yamademoni, nesiphephelo sawo wonke umoya ongcolileyo, nesibaya sazo zonke izinyoni ezingcolileyo nezinengekayo. Ngokuba zonke izizwe ziphuze iwayini yolaka lobufebe balo, namakhosi omhlaba aphingile nalo, nabathengisi bomhlaba bacebile ngobuningi bokunethezeka kwalo.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Ngase ngizwa elinye izwi livela ezulwini, lithi: Phumani kuye, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zakhe, nokuba ningamukeli ezinhluphekweni zakhe. Ngokuba izono zakhe sezifinyelele ezulwini, futhi uNkulunkulu uzikhumbulile iziphambeko zakhe. IsAmbulo 18:1–5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Umlayezo oyisAmbulo sikaJesu Kristu umelelwe esahlukweni sokuqala, esahlukweni seshumi nane, esahlukweni seshumi nesishiyagalombili, nasesahlukweni samashumi amabili nambili. Umlayezo uphawulwa yingelosi evezwa esikhombisweni sokuqala nesokugcina eSambulweni njengengelosi uGabriyeli, bese kuthi ezahlukweni zeshumi nane neshumi nesishiyagalombili lowo mlayezo umelelwe ngokomfanekiso yingelosi endizayo ezulwini noma eyehla ivela ezulwini.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

Ingelosi elehla ivela ezulwini esahlukweni seshumi nesishiyagalombili ifanekiswa ngaphambilini esahlukweni seshumi, lapho ingelosi yehla ibeke unyawo olulodwa emhlabeni nolunye olwandle. Leyo ngelosi inencwadi uJohane ayalwa ukuba ayidle, eyenza umlomo wakhe ube mnandi nesisu sakhe sibababayo. Incwadi uJohane ayidlayo ingumyalezo, futhi umyalezo omelwe yileyo ncwadi encane ufanekisa umyalezo wengelosi yesAmbulo isahluko seshumi nesishiyagalombili; ngaleyo ndlela nawo uyisethulo somyalezo wokugcina wesixwayiso.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

Sitshelwa ukuthi umlayezo kaNkulunkulu wathunyelwa futhi wabonakaliswa yingelosi, futhi lapho sihlolisisa ngokuseduze ukuze sithole umlayezo wokugcina wesixwayiso ovezwe encwadini yeSambulo, siyathola ukuthi izikhathi eziyisikhombisa ingelosi ibonakalisa umlayezo wokugcina wesixwayiso. Ezimweni zokuqala nezokugcina kwakuyingelosi uGabriyeli. Khona-ke eSambulweni seshumi sinengelosi ehla inencwadana encane esandleni sayo. ESambulweni seshumi nane sinezinye izingelosi ezintathu, zonke zimelela umlayezo wokugcina wesixwayiso. Bese kuthi eSambulweni seshumi nesishiyagalombili sibe nenye ingelosi emele lowo kanye kanye umlayezo wokugcina wesixwayiso. Imiyalezo eyisikhombisa yokugcina yesixwayiso imelelwa yizingelosi. Eyokuqala neyokugcina yingelosi uGabriyeli, kanti izingelosi ezinhlanu eziphakathi kweyokuqala neyokugcina ziyizingelosi ezingokomfanekiso.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Yebo, nakanjani, ngalinye kula mabhande ayisikhombisa linengelo lalo futhi, kodwa lezo zingelosi ziphethe umlayezo eziwuyisa emabandleni, kanti-ke umlayezo wokugcina wesixwayiso ebesikhuluma ngawo ungumlayezo ohlanganisa umhlaba wonke njengabalaleli bawo.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Umugqa ngamunye emigqeni eyisikhombisa yesiprofetho emele umlayezo wokugcina wesixwayiso kufanele uhlolisiswe ngokucophelela futhi uvunyelaniswe nomunye nomunye, kodwa kulesi sigaba ngifisa nje ukuchaza isimiso esiyisisekelo se-Alpha ne-Omega. Isikhathi sokuqala lapho isihloko sikhulunywa khona eZwini likaNkulunkulu siyisithenjwa esibaluleke kakhulu. Isikhathi sokuqala lapho “imbewu” kukhulunywa ngayo eBhayibhelini sikuGenesise 1:11, lapho sitshelwa khona ukuthi imbewu yayiyoveza “ngokohlobo lwayo.” Ukukhulunywa kokuqala kwembewu kugcizelela ukuthi inayo i-DNA edingekayo ukuze izizale kabusha. UJesu wabiza iZwi likaNkulunkulu ngokuthi liyimbewu.

> The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

> Ngalolo suku uJesu waphuma endlini, wahlala ngaselwandle. Kwase kubuthana kuye izixuku ezinkulu, waze wangena emkhunjini, wahlala; isixuku sonke simi ogwini. Wase ekhuluma kubo izinto eziningi ngemifanekiso, ethi,

> Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

> Bhekani, umhlwanyeli waphuma wayohlwanyela; kwathi esahlwanyela, enye imbewu yawela eceleni kwendlela, kwafika izinyoni zayidla zayiqeda; enye yawela ezindaweni ezinamatshe, lapho yayingenawo umhlabathi omningi; yahle yahluma masinyane, ngokuba yayingajulile emhlabathini; kwathi ilanga seliphumile, yashiswa; futhi ngenxa yokuba yayingenampande, yabuna. Enye yawela phakathi kwameva; ameva akhula, ayayiminyanisa; kepha enye yawela emhlabathini omuhle, yathela izithelo, enye ngokuphindwe kayikhulu, enye ngokuphindwe ngamashumi ayisithupha, enye ngokuphindwe ngamashumi amathathu. Onendlebe zokuzwa makezwe.

> And the disciples came, and said unto him, Why speakest thou unto them in parables?

> Kwase kufika abafundi kuye, bathi kuye: Ukhulumelani nabo ngemifanekiso na?

> He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

> Waphendula wathi kubo: Ngenxa yokuthi ninikwe ukwazi izimfihlakalo zombuso wezulu, kodwa bona abakunikwanga. Ngokuba yilowo nalowo onakho uyakunikwa, abe nokuchichima okukhulu; kepha lowo ongenakho uyakuphucwa ngisho nalokho anakho. Ngakho ngikhuluma kubo ngemifanekiso, ngoba bebona ababoni; bezwa abezwa, futhi abaqondi. Kubo kugcwaliseka isiprofetho sika-Isaya esithi: Ngokuzwa niyakuzwa, kepha ningaqondi; nangokubona niyakubona, kepha ningaboni. Ngokuba inhliziyo yalaba bantu isindile, nezindlebe zabo ziye zaba buthuntu ekuzweni, namehlo abo bawavalile; funa bangaze babone ngamehlo abo, bezwe ngezindlebe zabo, baqonde ngenhliziyo yabo, baphenduke, mina ngibaphulukise.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

> Kepha abusisiwe amehlo enu, ngokuba ayabona; nezindlebe zenu, ngokuba ziyezwa. Ngokuba ngiqinisile ngithi kini, Abaprofethi abaningi nabalungileyo bafisa ukubona lezo zinto enizibonayo, kodwa abazibonanga; nokuzwa lezo zinto enizizwayo, kodwa abazizwanga.

> Hear ye therefore the parable of the sower.

> Ngakho-ke yizwani umfanekiso womhlwanyeli.

> When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

> Lapho noma ubani ezwa izwi lombuso, kodwa engaliqondi, khona kufika omubi, ahlwithe lokho okwakuhlwanyelwe enhliziyweni yakhe. Nguye lo owamukela imbewu eceleni kwendlela.

> But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

> Kepha lowo owamukela imbewu ezindaweni ezinamatshe nguye lowo olizwa izwi, bese elamukela ngokushesha ngenjabulo; kepha akanampande kuye uqobo, kodwa uhlala isikhashana nje; ngokuba lapho kuvela usizi noma ukuhlushwa ngenxa yezwi, masinyane uyakhubeka.

> He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

> Nalowo owamukela inhlwanyelo phakathi kwameva nguye olizwa izwi; kepha ukukhathazeka kwaleli zwe, nenkohliso yengcebo, kuminyanisa izwi, bese engabi nazithelo.

> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

> Kepha lowo owamukela imbewu emhlabathini omuhle ngulowo olizwa izwi, aliqonde; naye futhi uthela izithelo, akhiqize, omunye ikhulu, omunye amashumi ayisithupha, omunye amashumi amathathu. Mathewu 13:1–23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Imbewu, eyiZwi likaNkulunkulu, inayo yonke i-DNA edingekayo ukuze iveze isitshalo esiphelele. Ukuvela kokuqala kwendaba eZwini likaNkulunkulu kuqukethe zonke izingxenye ezikhona zaleyo ndaba. Leli qiniso laziwa ngokuthi “umthetho wokuvela kokuqala.” Lapho lo mthetho uhlolwa ngokusondele kakhulu, uba ngoqinisekile kakhulu.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Ngaphambi kokuba siqhubekele phambili encazelweni yethu ye-Alpha ne-Omega kanye nencazelo yeZwi likaNkulunkulu njengembewu, kuyafaneleka ukucabangela, esiqeshini esisanda kusicaphuna kuMathewu, amaphuzu athile afanele ekucabangeni kwethu ngencwadi yeSambulo. Bonke abaprofethi bakhuluma ngokuphela kwezwe.

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

> “Ngamunye wabaprofethi basendulo akakhulumelanga kakhulu isikhathi sabo njengokuba akhulumela esethu, ukuze ukuprofetha kwabo kusebenze kithina. ‘Kepha zonke lezi zinto zehlela bona zibe yizibonelo; zalotshwa ukuze kuxwayiswe thina, esehlelwe yikuphela kwezikhathi zomhlaba.’ 1 Korinte 10:11. ‘Abavezwa ukuthi babengakhonzi bona uqobo, kodwa bakhonza thina ngalezo zinto esenitshelwe zona manje yilabo abashumayele ivangeli kini ngoMoya oNgcwele othunyelwe evela ezulwini; okuyizinto nezingelosi ezifisa ukuzibuka.’ 1 Petru 1:12....”

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

> “IBhayibheli liqoqe futhi labopha ndawonye ingcebo yalo ngenxa yalesi sizukulwane sokugcina. Zonke izigameko ezinkulu nezenzo ezinesizotha zomlando weTestamente Elidala bezilokhu ziphindaphindeka, futhi ziyaziphindaphinda, ebandleni kulezi zinsuku zokugcina.” Selected Messages, book 3, 338, 339.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Lesi siqephu sinikeza ofakazi abathathu, (uPawulu, uPetru no-Ellen White) abafakaza iqiniso lokuthi bonke abaprofethi bakhuluma ngokuphela komhlaba, okuyiso kanye leso sikhathi lapho imfihlo encwadini yeSambulo ivululwa khona. Ngakho-ke, kuMathewu ishumi nantathu, lapho uJesu ethi, “mahlo enu abusisiwe, ngokuba ayabona; nezindlebe zenu, ngokuba ziyezwa. Ngokuba ngiqinisile ngithi kini, Abaprofethi abaningi nabantu abalungileyo bafisa ukubona lezi zinto enizibonayo, abazibonanga; nokuzwa lezi zinto enizizwayo, abazizwanga,” wayeveza sona leso busiso esiphawulwe emavesini amathathu okuqala esahluko sokuqala seSambulo.

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

> Ubusisiwe ofundayo, nalabo abezwa amazwi alesi siprofetho, balondoloze lokho okulotshwe kuso; ngokuba isikhathi siseduze. IsAmbulo 1:3.

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

UJesu walandisa umfanekiso womHlwanyeli, kwase kuthi abafundi baholelwe ukuba babuze kuye ngalowo mfanekiso. Kodwa ngaphambi kokuba bangeniswe ekuxoxisaneni noJesu, wathi kubo—futhi okubaluleke kakhulu kithi—“Onezindlebe zokuzwa, akezwe.”

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

UJesu unikeza umfanekiso, awuphethe ngesixwayiso kulabo abayakuzwa—ukuba bezwe. Khona-ke abafundi baholelwa kule ngxoxo lapho uJesu ephatha khona okungenani imicabango emithathu ebalulekile. Uveza umehluko phakathi kwezigaba ezimbili zabezwayo, futhi ngokwenza kanjalo ubhekisela endimeni encwadini ka-Isaya ukuze anikeze ufakazi wesibili wezigaba ezimbili zabezwayo (ngokuba khumbulani ukuthi konke kubekwe esimweni salabo abayakuzwa). Umqondo wesithathu awubekayo phambili, ngaphandle kwezigaba ezimbili zabezwayo nencwadi ka-Isaya njengofakazi wesibili, uyilokhu yokuthi iZwi likaNkulunkulu liyimbewu. Ngakho-ke iqiniso lokuthi iZwi likaNkulunkulu liyimbewu liyingxenye yalokho okufanele kuzwakale yilabo abezwa iSambulo sikaJesu Kristu eSambulweni isahluko sokuqala. Kukhona abezwayo ababili emavesini amathathu okuqala, njengoba nje kukhona nezigaba ezimbili zabezwayo kuMathewu ishumi nantathu. UMathewu ishumi nantathu umane ungeze ukuqonda okuthile ngezindlela ezehlukene labo abenqaba ukuzwa abakhetha ngazo ukungezwa. Futhi ubufakazi buka-Isaya bungeza nakakhulu emlayezweni okufanele siwuzwe.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

> Ngomnyaka inkosi u-Uziya eyafa ngawo, nami ngabona iNkosi ihlezi esihlalweni sobukhosi, iphakeme futhi iphakanyisiwe, nomphetho wengubo yayo wagcwalisa ithempeli. Phezu kwayo kwakumi amaserafi; yilowo nalowo wayenamaphiko ayisithupha; ngamabili wamboza ubuso bakhe, ngamabili wamboza izinyawo zakhe, nangamabili wandiza. Omunye wamemeza komunye, wathi: Ngcwele, ngcwele, ngcwele, yiJehova Sebawoti; umhlaba wonke ugcwele inkazimulo yayo. Izinsika zomnyango zanyakaza ngezwi lalowo owayememeza, nendlu yagcwala intuthu.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

> Ngase ngithi, Maye kimi! ngoba sengibhujisiwe; ngokuba ngingumuntu onezindebe ezingcolileyo, futhi ngihlala phakathi kwabantu abanezindebe ezingcolileyo; ngokuba amehlo ami ambonile iNkosi, uJehova Sebawoti.

> Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

> Khona-ke enye yamaserafi yandizela, iphethe esandleni sayo ilahle elivuthayo, eyayilithathile ngezimpintshi e-altare; yayisilibeka emlonyeni wami, yathi: Bheka, lokhu kuthinte izindebe zakho; ububi bakho bususiwe, nesono sakho sihlanziwe.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

> Ngase ngizwa izwi leNkosi, lithi: Ngiyakuthuma bani, futhi ngubani oyakusihambela na? Ngase ngithi mina: Nangu mina; ngithume.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

> Wasesethi: Hamba, utshele lesi sizwe uthi: Yizwani impela, kodwa ningaqondi; nibone impela, kodwa ningaboni ngokukuqonda. Yenza inhliziyo yalesi sizwe ibe namafutha, wenze izindlebe zaso zibe lukhuni, uvale amehlo aso; funa sibone ngamehlo aso, sizwe ngezindlebe zaso, siqonde ngenhliziyo yaso, siphenduke, siphiliswe.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

> Ngase ngithi, Nkosi, kuze kube nini? Yase iphendula yathi: Kuze kube yilapho imizi isichithekile, ingenamhlali, nezindlu zingenamuntu, nezwe seliyincithakalo enkulu; uJehova esebasusile abantu wabakhiphela kude, kube khona ukushiywa okukhulu phakathi kwezwe. Kepha nokho kuyo kuyakuba khona okweshumi, kuphinde kubuye, kudliwe; njengomuthi we-teili nanjengom-okhi, okusalayo kukho kusekhona kuwo, lapho ewa amaqabunga awo: kanjalo imbewu engcwele iyakuba yinsalela yalo. U-Isaya 6:1–13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Yebo, le ndima ka-Isaya iyamangalisa ngokuphelele ekujuleni kwezihloko zesiprofetho ezikhuluma ngazo. Eziningi zalezi zihloko sezixoxwe kaningi eMatafuleni kaHabakuki, ngakho-ke sizomane sifingqe amaphuzu avela kule ndima asekelayo ukucabangela kwethu ukubhekisela kukaJesu ekutheni izwi laKhe liyimbewu.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

Sekusunguliwe ukuthi u-Isaya, kulesi siqephu, umele umprofethi, ngakho-ke futhi umele abantu bakaNkulunkulu ekupheleni kwesikhathi. Okubaluleke nakakhulu ephuzwini lethu, u-Isaya umele abantu ababebephila esonweni, kuyilapho besasebenza ngaphakathi kwebandla likaNkulunkulu. Kwaze kwaba yilapho u-Isaya ethola isambulo senkazimulo kaNkulunkulu lapho angazange aqaphele khona ukona kwakhe siqu. WayengowaseLawodikeya; wayeyimpumputhe.

> “Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

> “U-Isaya wayekulahlile isono sabanye; kodwa manje uzibona esechayeke ekulahlweni okufanayo ayekumemezele phezu kwabo. Wayenelisekile ngomkhosi obandayo, ongenakho ukuphila ekukhulekeleni kwakhe uNkulunkulu. Wayengakwazanga lokhu kwaze kwaba yilapho enikwa umbono weNkosi. Yeka ukuthi ubuhlakani namakhono akhe kwabonakala kukuncane kangakanani manje lapho ebuka ubungcwele nobukhosi bendawo engcwele. Wayengafaneleke kangakanani! Wayengakulungeli kangakanani ukusebenza okungcwele! Ukuzibona kwakhe kungavezwa ngolimi lomphostoli uPawulu, ‘Mina muntu olusizi! ngubani oyakungikhulula kulomzimba walokhukufa na?’”

> “But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

> “Kodwa ukuthululeka kwathunyelwa ku-Isaya ekucindezelekeni kwakhe. ‘Khona enye yamaserafi yandizela kimi, inesikhotha somlilo esandleni sayo, eyayisithathile ngezimpintshisi e-altare: Yasibeka emlonyeni wami, yathi, Bheka, lokhu kuthinte izindebe zakho; nobubi bakho bususiwe, nesono sakho sihlanziwe.’ U-Isaya 6:6, 7.”

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> “Umbono owanikwa u-Isaya umele isimo sabantu bakaNkulunkulu ezinsukwini zokugcina. Banenhlanhla yokubona ngokukholwa umsebenzi oqhubekayo endaweni engcwele yasezulwini. ‘Ithempeli likaNkulunkulu lavuleka ezulwini, kwase kubonakala ethempelini lakhe umphongolo wesivumelwano sakhe.’ Njengoba bebheka ngokukholwa endaweni engcwele kunazo zonke, futhi bebona umsebenzi kaKristu endaweni engcwele yasezulwini, bayabona ukuthi bangabantu abanezindebe ezingcolileyo,—abantu abanezindebe ezivame ukukhuluma okuyize, nabantu amathalenta abo angangcweliswanga futhi angasetshenziselwanga inkazimulo kaNkulunkulu. Kuhle impela ukuba baphele amandla lapho beqhathanisa ubuthakathaka babo nokungafaneleki kwabo nobumsulwa nobuhle besimilo esikhazimulayo sikaKristu. Kodwa uma bona, njengo-Isaya, bengamukela umbono iNkosi ehlose ukuba wenziwe enhliziyweni, uma bezokwehlisa imiphefumulo yabo phambi kukaNkulunkulu, likhona ithemba ngabo. Umnsalo wesithembiso ungaphezu kwesihlalo sobukhosi, futhi umsebenzi owenziwa ku-Isaya uyokwenziwa kubo. UNkulunkulu uyophendula izicelo ezivela enhliziyweni ephukileyo.”

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> “Inhloso yalo msebenzi omkhulu nonesithunzi kaNkulunkulu iwukuhlanganisa izinyanda zibe sesibayeni sasezulwini; ngokuba umhlaba uyakugcwala inkazimulo yeNkosi. Ngakho-ke makungabikho noyedwa odangala lapho ebona ububi obubusayo futhi ezwa ulimi oluphuma ezindebeni ezingcolileyo. Lapho amandla obumnyama ezibeka emgqeni wokulwa nabantu bakaNkulunkulu; lapho uSathane eyobutha amabutho akhe empini yokugcina enkulu, futhi amandla akhe abonakala emakhulu futhi ecishe abe manqoba onke, [khona-ke] umbono ocacileyo wenkazimulo yobunkulunkulu, wesihlalo sobukhosi esiphakeme nesiphakanyisiweyo, esigubuzelwe ngothingo lwesithembiso, uyakunika induduzo, isiqinisekiso, nokuthula.” Review and Herald, December 22, 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Umbono “umele isimo sabantu bakaNkulunkulu ezinsukwini zokugcina.” Abantu bakaNkulunkulu ezinsukwini zokugcina bangamaLawodikeya.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Bhalela ingelosi yebandla laseLawodikeya uthi: Nakhu akushoyo u-Ameni, ufakazi othembekileyo noqinisileyo, ukuqala kwendalo kaNkulunkulu, uthi: Ngiyayazi imisebenzi yakho, ukuthi awubandi futhi awushisi; sengathi ubungabanda noma ushise. Ngakho-ke, ngenxa yokuthi usivivi, futhi awubandi awushisi, ngizokukhafula uphume emlonyeni wami. Ngokuba uthi, Ngicebile, futhi ngandisiwe ngempahla, futhi angisweli lutho; kanti awazi ukuthi ungolusizi, nomunyu, nompofu, nempumputhe, futhi uhamba ze: ngiyakweluleka ukuba uthenge kimi igolide elihlungwe emlilweni, ukuze ucebe; nezingubo ezimhlophe, ukuze wembathwe, nokuba ihlazo lobuze bakho lingabonakali; futhi ugcobe amehlo akho ngomuthi wamehlo, ukuze ubone.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

> Bonke engibathandayo, ngiyabasola futhi ngiyabaqondisa ngesijeziso; ngakho-ke shisekani, niphenduke. Bhekani, ngimi emnyango, ngingqongqoza; uma umuntu ezwa izwi lami, avule umnyango, ngizongena kuye, ngidle naye, naye adle nami. Onqobayo ngizomnika ukuba ahlale nami esihlalweni sami sobukhosi, njengoba nami nganqoba, ngase ngihlala noBaba esihlalweni sakhe sobukhosi.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Onendlebe, makezwe lokho uMoya akusho emabandleni. IsAmbulo 3:14–22.

> “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

> “Umyalezo oya ebandleni lamaLawodikeya uwukusola okumangazayo, futhi usebenza kubantu bakaNkulunkulu esikhathini samanje.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “‘Futhi engelosini yebandla laseLawodikeya loba: Lokhu kusho u-Amen, uFakazi othembekileyo noqinisileyo, isiqalo sendalo kaNkulunkulu; Ngiyayazi imisebenzi yakho, ukuthi awubandi futhi awushisi: ngifisa sengathi ngabe uyabanda noma uyashisa. Ngakho-ke, ngenxa yokuthi ufudumele, ungebandi futhi ungashisi, ngizokukhafula uphume emlonyeni waMi. Ngokuba uthi, Ngicebile, futhi ngandisiwe ngempahla, futhi angiswele lutho; kodwa awazi ukuthi ungolusizi, nowokuhawukelwa, nompofu, noyimpumputhe, nohamba-ze.’

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “INkosi lapha isikhombisa ukuthi umlayezo okufanele uthwalelwe abantu baYo yizikhonzi ezibiziwe yiYo ukuba zixwayise abantu awusiwo umlayezo wokuthula nokulondeka. Awuyona into yethiyori kuphela, kodwa ungowokusebenza ngokoqobo kukho konke. Abantu bakaNkulunkulu bavezwa emlayezweni oya kwabaseLawodikeya njengabasezimweni zokuvikeleka kwenyama. Baphumule kalula, bezikholwa ukuthi basesimweni esiphakeme sokuzuza ngokomoya. ‘Ngokuba uthi, Ngicebile, ngandisiwe ngempahla, angisweli lutho; kanti awazi ukuthi ulusizi, ungohawukelekayo, umpofu, uyimpumputhe, unqunu.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

> “Yikuphi ukukhohliswa okukhulu okungehlela izingqondo zabantu ukwedlula ukuzethemba kokuthi baqinisile, kanti banephutha ngokupheleleyo! Umlayezo woFakazi Oqinisileyo uthola abantu bakaNkulunkulu bekukhohliseka okudabukisayo, kodwa beqotho kulokho kukhohliseka. Abazi ukuthi isimo sabo siyadabukisa emehlweni kaNkulunkulu. Ngesikhathi labo abakhulunywayo bezincoma ngokuthi basesimweni esiphakeme ngokomoya, umlayezo woFakazi Oqinisileyo uphihliza ukulondeka kwabo ngokusola okumangalisayo kwesimo sabo sangempela sobumpumputhe bokomoya, ubumpofu, nosizi. Ubufakazi obunjalo, obulukhuni futhi obubukhali, abunakuba yiphutha, ngokuba nguFakazi Oqinisileyo okhulumayo, futhi ubufakazi baKhe bumelwe ukuba buqinisile.

> “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

> “Kunzima kulabo abazizwa belondekile kulokho abakufezile, futhi abazibheka njengabacebile olwazini lwezinto zikamoya, ukwamukela umlayezo omemezela ukuthi bakhohlisiwe futhi badinga wonke umusa womoya. Inhliziyo engangcweliswanga ‘inenkohliso ngaphezu kwazo zonke izinto, futhi yonakele kakhulu.’ Ngaboniswa ukuthi abaningi bayazithopha ngokuthi bangamaKristu amahle, bona abangenalo ngisho nelilodwa ugongolo lokukhanya oluvela kuJesu. Abanalo kubo uqobo ulwazi oluphilayo lwempilo yobunkulunkulu. Badinga umsebenzi ojulile nophelele wokuzithoba phambi kukaNkulunkulu ngaphambi kokuba bezwe isidingo sabo sangempela somzamo oqotho, ophikelelayo, wokuzuza imusa eyigugu kaMoya.” Testimonies, volume 3, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Lapho u-Isaya eseguqukile ephuma esimweni sakhe saseLawodikeya, wazinikela ngokuzithandela ukuthwala umyalezo wokugcina wesixwayiso awuyise emhlabeni. Ivesi lesithathu lesahluko sesithupha lixhumanisa umlando wokuprofetha ka-Isaya nomlando wokuprofetha weSambulo 18 lapho ingelosi yehla futhi ikhanyisela umhlaba ngenkazimulo yayo.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Kwathi emva kwalezi zinto ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; umhlaba wakhanyiswa ngenkazimulo yayo. IsAmbulo 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

U-Isaya umele abantu bakaNkulunkulu phakathi nesikhathi lapho ingelosi yesAmbulo ishumi nesishiyagalombili yehla, ngokuba ngesikhathi ethathwa eyiswa endaweni engcwele yasezulwini, wezwa amaserafi ememeza athi: “Ngcwele, ngcwele, ngcwele, uJehova Sebawoti: umhlaba wonke ugcwele inkazimulo yakhe.” U-Isaya, njengakuJohane encwadini yesAmbulo, umele abantu bakaNkulunkulu abamemezela umyalezo wokugcina wesixwayiso. UJohane wabiza abantu bakaNkulunkulu ngokuthi “insali,” kanti u-Isaya wabhekisela kubo ngokuthi “ingxenye yeshumi,” noma isishiyagalombili somnikelo. Igama eliyimpande esiHebherini lisho “ukunikela okweshumi.”

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Umbuzo wesiprofetho othi “kuze kube nini?” u-Isaya awubuza, ubuye ubuzwe kaningi eZwini likaNkulunkulu (futhi ngenxa yokufingqa, impendulo yombuzo othi “kuze kube nini?” iwukuthi uphawula ukufika komthetho kaSonto kazwelonke e-United States.) Ngokuka-Ellen White, ngaleso sikhathi “ukuhlubuka kukazwelonke kuyolandelwa ukubhujiswa kukazwelonke,” futhi ngokuka-Isaya kulapho “imizi ichithwa kungabi namuntu ohlala kuyo, nezindlu zingabi namuntu, nezwe lenziwe incithakalo enkulu, iNkosi isusile abantu yabayisa kude, kube khona ukulahlwa okukhulu phakathi kwezwe.” “Ukulahlwa okukhulu phakathi kwezwe” yilabo “abaningi” abawiswa eMthethweni kaSonto ngokukaDaniyeli 11:41. Laba bangabantu baka-Isaya isahluko sesithupha noMathewu isahluko seshumi nantathu abanamehlo, kodwa bengaboni, nezindlebe, kodwa bengezwa, kanye nalabo abakwiSambulo isahluko sesithathu abenqaba iseluleko esiya ebandleni laseLawodikeya.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

> Uyongena futhi ezweni elikhazimulayo, futhi amazwe amaningi ayakugumbuqelwa; kepha laba bayakuphunyuka esandleni sakhe, okuyi-Edomu, noMowabi, nenduna yabantwana bakwa-Amoni. Daniyeli 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

U-Isaya waba nombono ngoJesu Kristu endaweni yaKhe engcwele, njengoba noJohane enza encwadini yesAmbulo. U-Isaya umele “okweshumi” noma isishiyagalombili esithi “siyabuya” futhi “siyakudliwa” njengomuthi. Igama lesiHebheru elihunyushwe ngokuthi “kudliwa” lisho ukuqothulwa ngomlilo. Nokho “okweshumi” kunento “esekhona” phakathi kwabo umlilo ongayiqothuli. Kusobala ukuthi izingxenye eziyisishiyagalolunye kweziyishumi zazingenayo leyo nto na? Umlilo omelwe njengodla uqede umuthi we-teil nowe-okhi ungumlilo woMthunywa weSivumelwano oza ngokuzumayo ethempelini laKhe encwadini kaMalaki.

> 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.

> Bhekani, ngiyakuthuma isithunywa sami, futhi siyakulungisa indlela phambi kwami; futhi iNkosi eniyifunayo iyakufika masinyane ethempelini layo, yona impela isithunywa sesivumelwano enithokoza ngaso; bhekani, izakufika, kusho uJehova Sebawoti.

> 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.

> Kepha ngubani ongamelana nosuku lokufika kwakhe na? futhi ngubani oyakuma lapho ebonakala na? ngokuba unjengomlilo womncibilikisi, nanjengesepa labahlanzi bezingubo; uyakuhlala njengomncibilikisi nomhlanzi wesiliva; uyakubahlanza amadodana kaLevi, awacwengisise njengegolide nesiliva, ukuze anikele kuJehova umnikelo ngokulunga. Khona-ke umnikelo wakwaJuda nowaseJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zasendulo, nanjengaseminyakeni yakuqala. Malaki 3:1–4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Ishumi lika-Isaya, (eliyingxenye yeshumi) liphinde libe “ngumnikelo wokulunga” kaMalaki. Umnikelo kaMalaki ungabantu bakaNkulunkulu, abamelelwa “ngamadodana kaLevi” ahlanjululwa ngomlilo ukuze kuvele “umnikelo wokulunga,” kanti labo “abadliwayo” ngomlilo ebufakazini buka-Isaya bayileyo ngxenye yeshumi, noma ishumi.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Ngokomusa kaNkulunkulu engiwuphiwe, njengomakhi ohlakaniphileyo, ngibekile isisekelo, omunye-ke uyakha phezu kwaso. Kodwa yilowo nalowo makaqaphele ukuthi wakha kanjani phezu kwaso. Ngokuba akakho umuntu ongabeka esinye isisekelo ngaphandle kwaleso esesibekiwe, okuyiJesu Kristu. Manje uma umuntu akha phezu kwalesi sisekelo igolide, isiliva, amatshe ayigugu, ukhuni, utshani, izinhlanga; umsebenzi walowo nalowo uyakubonakaliswa; ngokuba usuku luyakuwumemezela, ngoba luyakwambulwa ngomlilo; nomlilo uyakuhlola umsebenzi walowo nalowo ukuthi uluhlobo luni. 1 Korinte 3:10–13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

UPawulu lapha umemezela ukuthi imisebenzi yomuntu wonke iyokwambulwa “ngomlilo”. KuMalaki, umlilo ushisa uqede insila. Ku-Isaya, ukuhlanzwa “kweshumi” kwenzeka “lapho” bethulula amaqabunga abo. Amaqabunga awuphawu lwesono esifihlekile, ukuzenzisa nokuzigabisa, njengoba kufakazelwa ngu-Adamu no-Eva.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

“Ingxenye yeshumi” ka-Isaya inomongo ongaphakathi kuyo ongenakushiswa uqedwe, futhi lowo mongo “uyinzalo engcwele”. BanoKristu phakathi kwabo, ithemba lenkazimulo. U-Isaya uqobo “uyinzalo engcwele” futhi futhi “uyingxenye yeshumi” ayikhombayo. Kokubili “inzalo engcwele” kanye “nengxenye yeshumi” kubuya esimweni saseLawodikeya kuya esimweni saseFiladefiya ngokwembulwa kukaJesu Kristu endlini engcwele yaKhe.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Umbono wenkazimulo kaNkulunkulu obangela u-Isaya akhale ngokuthi uphelile, ukuthi ungumuntu ongcolileyo futhi eyisoni esidinga ukuthethelelwa, wenzeka ethempelini lasezulwini ngesikhathi izihlahla zilahla amaqabunga azo. Igama elithi “lahla” lisho “ukukhipha”, noma “ukugawula” isihlahla. Ukulahlwa kweLawodikeya kumelelwe lapha. “Ishumi” noma insali izodlula emlilweni wokuhlanzwa olethwa isiThunywa sesiVumelwano sikaMalaki, ngaleyo ndlela imisebenzi yabo yobuntu ishiswe ngokomoya isuke, ngaleyo ndlela kusale kuphela “ingqikithi” engenakushiswa, okuyi “iNzalo eNgcwele”. Labo abenqaba ukuzwa bayolahlwa njengamaqabunga omile afileyo, noma bakhafulelwe baphume emlonyeni weNkosi.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

UJesu uyiNzalo eNgcwele, futhi imbewu inayo yonke i-DNA edingekayo ukuze ikhiqize isitshalo sonke. IZwi likaNkulunkulu liyimbewu, ngakho-ke ukukhulunywa kokuqala kwento eZwini likaNkulunkulu kuqukethe lonke ulwazi oludingekayo ukuze leso sihloko silethwe ekuvuthweni okuphelele kukholwayo, uma siqondwa ngokufanele.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Isaya isahluko sesithupha sikhomba abantu abangeke “bezwe” esikhathini lapho KUMELE uzwe khona ukuze ubusiswe ngomyalezo wesAmbulo sikaJesu Kristu. Abantu uJesu ayebhekisele kubo babengabantu bakaNkulunkulu abakhethiweyo, babengumkakhe, babengabantu besivumelwano sakhe, babengu-Israyeli wasendulo.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

U-Israyeli wasendulo, noma u-Israyeli wokuqala, uyisifaniso sika-Israyeli wanamuhla, noma u-Israyeli wokugcina. Abantu bakaNkulunkulu ekupheleni kwezwe bangama-Seventh-day Adventists, abantu Bakhe abakhethiweyo, umkakhe, abantu Besivumelwano Sakhe—u-Israyeli wanamuhla. Ubufakazi bomlando ka-Isaya, buhlanganiswe nomlando kaKristu, bunikeza ofakazi ababili abaqinisa ukuthi ekupheleni kwezwe ubu-Seventh-day Adventism buyoba sesimweni “sokulahleka” nesingasindiseki, esimelelwe emlayezweni oya eLawodikeya.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

Empeleni abasindiseki ngokuphelele, kodwa bamane bangasindiseki esimweni sabo saseLawodikea, njengoba kwaba njalo ngo-Isaya ngaphambi kokuhlangenwe nakho kwakhe, nanjengoba kwaba njalo ngamaJuda emlandweni kaKristu.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Enye yezinto umLaodicea okufanele “azizwe” ingumfanekiso womHlwanyeli. Kumele “azizwe” kulowo mfanekiso ukuthi iZwi likaNkulunkulu “liyimbewu”, imbewu engcwele. Lapho lokho “sekuziwe”, kusuke sekubekiwe isisekelo esiqala ukuvula umlayezo oyimfihlo weSambulo, ngoba lowo mlayezo usongwe ekuqondeni okujulile kokuthi uJesu ungu-Alfa no-Omega, Owokuqala noWokugcina, Ukuqala noKuphela. Ukuqonda ubudlelwano bokuphela nokuqala kuhlanganisa ukuqonda ukuthi uJesu uyiZwi, futhi UyiMbewu.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Ekuqaleni wayekhona uLizwi, noLizwi wayekuNkulunkulu, futhi uLizwi wayenguNkulunkulu. Yena lo wayekhona ekuqaleni ekuNkulunkulu. Zonke izinto zenziwa ngaye; ngaphandle kwakhe akwenziwanga lutho kukho konke okwenziwayo. Kuye kwakukhona ukuphila; futhi ukuphila kwakuyikukhanya kwabantu. Futhi ukukhanya kukhanya ebumnyameni; kodwa ubumnyama abuzange bukwamukele. Johane 1:1–5.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

> Manje izithembiso zenziwa ku-Abrahama nasenzalweni yakhe. Akasho ukuthi, “Nasezinzalweni,” njengokungathi ziningi; kodwa njengokungathi iyodwa, “Nasenzalweni yakho,” okuyiKristu. Galathiya 3:16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Ukuqonda ubudlelwane phakathi kokuphela nokuqala kudinga ukuqonda “umthetho wokukhulunywa kokuqala.” Umthetho wokukhulunywa kokuqala ukhomba ukuthi ukuqala kwesihloko kuyisikhombo esibaluleke kakhulu, ngokuba kuqukethe yonke indaba, ngoba njengeLizwi likaNkulunkulu liyimbewu. Isikhombo sokugcina siyisona sesibili ngobukhulu bokubaluleka ngomqondo wokuthi kulapho zonke izingxenye zendaba ziboshelwa ndawonye kungasali lutho olungaqediwe. Kodwa yizikhombo eziphakathi ngesihloko ezinikeza indaba amandla nokucaca, futhi ngalowo mqondo okuphakathi kubaluleke njengokuqala noma ukuphela.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

Kuningi kakhulu okusafanele kukhulunywe ngakho ngalesi sihloko, kodwa uma sibuyela endimeni ekuMathewu ishumi nantathu singaqaphela ukuthi uJesu wakhomba izigaba ezimbili zabantu abezwayo noma abangezwa. Ukhomba indlela engaphezu kweyodwa yokungezwa, kodwa-ke ube esephimisa isibusiso phezu kwalabo abezwayo.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

> Kodwa abusisiwe amehlo enu, ngokuba ayabona; nezindlebe zenu, ngokuba ziyezwa. Ngokuba ngiqinisile ngithi kini, abaprofethi abaningi nabantu abalungileyo bafisa ukubona lokho enikubonayo, kodwa abazange bakubone; nokuzwa lokho enikuzwayo, kodwa abazange bakuzwe. Ngakho-ke yizwani umfanekiso womhlwanyeli. Mathewu 13:16–18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Ngakho-ke, ngokwesiprofetho, lesi “sibusiso” siyiso kanye leso sibusiso esikuSambulo 1:3:

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

> Ubusisiwe ofundayo, nalabo abalalelayo amazwi alesi siprofetho, bagcine lokho okulotshwe kuso; ngokuba isikhathi sesiseduze.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Ukubhekisa kukaJesu ku-Isaya 6 kuMathewu 13, kuhlangene nemibhalo ka-Ellen White, kuqinisekisa ukuthi kunezinto ezibonwayo nezizwakalayo ekupheleni kwezwe ezinkulu kakhulu kangangokuthi amadoda amaningi alungileyo nabaprofethi bafisa ukuphila kuleso sikhathi lapho umlayezo wokugcina wesixwayiso wawuzovulwa, nokuthi abantu babeyobe sebeyazi “ukubona” nokuthi “ukuzwa” lezo zinto.

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

UJohane wayalwa ukuba akuqinise ngophawu lokho okwakhulunywa “yiziNdudumo eziyisiKhombisa” esahlukweni seshumi, kuthi esahlukweni samashumi amabili nambili kukhishwe isimemezelo esithi: “Ungaqinisi ngophawu amazwi esiprofetho sale ncwadi, ngokuba isikhathi sesiseduze.” Ivesi elilandelayo lichaza ukuphela kwesikhathi sokulinga komuntu. Ngaphambi nje kokuba isikhathi sokulinga sivalwe kukhishwa isimemezelo sokwambula “iziNdudumo eziyisiKhombisa”, okuyiyona kuphela ingxenye encwadini yeSambulo eyayiqinisiwe ngophawu ngaleso sikhathi. Nge“ziNdudumo eziyisiKhombisa” sitshelwa ukuthi zimelela ukuqala nokuphela kwe-Adventism.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Ukukhanya okukhethekile okwanikwa uJohane okwavezwa ngezulu eliduma izulu eziyisikhombisa kwakuwukuchazwa kwezehlakalo ezaziyokwenzeka ngaphansi kwemiyalezo yengelosi yokuqala neyesibili....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Emva kokuba lezi zulu eziyisikhombisa zikhulume amazwi azo, umyalo uza kuJohane njengoba weza kuDaniyeli maqondana nencwadi encane: ‘Vala uphawu kulezo zinto ezakhulunywa yizulu eziyisikhombisa.’ Lezi zihlobene nezehlakalo zesikhathi esizayo ezizokwambulwa ngokulandelana kwazo.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Imibani Eyisikhombisa imelela izehlakalo ezenzeka ngesikhathi sokuqala koBuvangeli bama-Adventist emlandweni womlayezo wengelosi yokuqala nowesibili, kusukela ngo-1798 kuze kube ngu-Okthoba 22, 1844, futhi kuleso sihloko esifanayo esiphawulwe ngenhla siyaziswa ukuthi Imibani Eyisikhombisa “ihlobene nezehlakalo zesikhathi esizayo eziyokwambulwa ngokulandelana kwazo.” Umlando wokuqala woBuvangeli bama-Adventist ufanekisa ukuphela koBuvangeli bama-Adventist, ngokuba uJesu Kristu, njengo-Alfa no-Omega, ubeka uphawu lwaKhe phezu kwawo wonke umlando woBuvangeli bama-Adventist, ngokuba ungumlando ongcwele njengokuba kwakunjalo ngomlando ka-Israyeli wasendulo.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

NgokukaJesu kuMathewu isahluko seshumi nantathu, lezi zehlakalo yizo abaprofethi ababefisa ukuzibona, futhi abafundi babebusisiwe ngokuzazi. Labo bafundi bamele abantu bakaNkulunkulu ekupheleni kwezwe, ababusiwe ngenxa yalokho abakubonayo nabakuzwayo. Lokho abakubonayo nabakuzwayo kungumlayezo weSambulo sikaJesu Kristu, ophinde umelelwe ngumlayezo weDuma Eziyisikhombisa, ezimelela kokubili umlando wamaMillerite kanye nomlando wekhulu namashumi amane nane ezinkulungwane.

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

> “Yonke imilayezo eyanikezwa kusukela ngo-1840 kuya ku-1844 kumele yenziwe ibe namandla manje, ngoba baningi abantu abalahlekelwe ukuqondisa kwabo. Imilayezo kumele iye kuwo wonke amabandla.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “UKristu wathi, ‘Amehlo enu abusisiwe, ngoba ebona; nezindlebe zenu, ngoba ziyezwa. Ngokuba ngiqinisile ngithi kini, Abaprofethi abaningi namadoda alungileyo bafisa ukubona lezo zinto enizibonayo, kodwa abazibonanga; nokuzwa lezo zinto enizizwayo, kodwa abazizwanga’ [Mathewu 13:16, 17]. Abusisiwe amehlo abona izinto ezabonwa ngo-1843 nango-1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Umlayezo wanikezwa. Futhi akufanele kube khona ukubambezeleka ekuwuphindeni lowo myalezo, ngoba izibonakaliso zezikhathi ziyagcwaliseka; umsebenzi wokuvala kumele wenziwe. Umsebenzi omkhulu uzokwenziwa ngesikhathi esifushane. Maduze kuzothunyelwa umlayezo ngokumiswa nguNkulunkulu, oyovuvukala ube yisikhalo esinamandla. Khona-ke uDaniyeli uyakuma esabelweni sakhe, anike ubufakazi bakhe.” Manuscript Releases, volume 21, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

U-Ellen White ukhomba umlando uKristu awukhomba njengomlando amadoda alungileyo ayefisa ukuwubona, njengomlando wamaMillerite kusukela ngowe-1840 kuze kube ngowe-1844, bese ethi “umyalezo uzonikezwa maduze ngokumiswa nguNkulunkulu, ozokhula ube yisikhalo esikhulu.” “Isikhalo esikhulu” sifanekisela isixwayiso sokugcina sengwe yesithathu, futhi lapho lowo myalezo unikezwa, uyophinda umlando wesiqalo sobu-Adventist. Umlayezo wesixwayiso sokugcina uyileyo “miyalezo” “okufanele iye kuwo wonke amabandla,” futhi yonke “imiyalezo eyanikezwa kusukela ngowe-1840–1844 kufanele yenziwe ibe namandla manje.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”

U-Alfa no-Omega ufanekisa ukuphela ngesiqalo. U-Ellen White uthi “imiyalezo kumelwe iye kuwo wonke amabandla,” futhi uJesu watshela uJohane wathi, “Mina ngingu-Alfa no-Omega, owokuqala nowokugcina: futhi, lokho okubonayo, kulobe encwadini, ukuthumele kuwo amabandla ayisikhombisa ase-Asia; e-Efesu, naseSmirna, nasePergamu, naseThiyathira, naseSardesi, naseFiladelfiya, naseLawodikeya.”

The messages of 1840 through 1844 are part of what is to be sent to the churches.

Imiyalezo yango-1840 kuya ku-1844 iyingxenye yalokho okumelwe kuthunyelwe emabandleni.

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