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# Rome Establishes the Vision - Number One

IRoma Limisa Umbono — Inombolo Yokuqala

A Private Interpretation

Ukuhumusha Komuntu Siqu

Author

Jeff Pippenger

Published

June 28, 2024

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> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Ngaleyo mikhuba kuyovela abaningi bamelane nenkosi yaseningizimu; futhi nabaphangi babantu bakho bayoziphakamisa ukuze baqinise umbono; kodwa bayakuwa. Daniyeli 11:14.

The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.

Igama elithi “imfundiso” esimweni sobuKristu limelela amaqiniso aseBhayibhelini amisiwe. Izinhlangano ezihlukahlukene ezizibiza ngokuthi zingezobuKristu zinamaqoqo ehlukene alokho ezikuchaza njengezimfundiso zeBhayibheli, kodwa iqiniso linye kuphela. Umehluko phakathi “kweqiniso eliphelele” kanye “nokwehlukahlukana kwemibono” uyindaba engaphandle kokucatshangelwa kwethu kulesi sigaba.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Ngakho-ke uPilatu wathi kuye: Pho, ungumKosi na? UJesu waphendula wathi: Wena uyasho ukuthi ngiyinkosi. Ngalokhu ngazalwa, nangalesi sizathu ngafika ezweni, ukuze ngifakazele iqiniso. Wonke ongoweqiniso uyezwa izwi lami. UPilatu wathi kuye: Liyini iqiniso? Kwathi esekushilo lokho, waphinde waphuma waya kumaJuda, wathi kuwo: Angifumani cala kuye nakancane. Johane 18:37, 38.

Truth is God’s Word; it is His voice and it is Christ Himself.

Iqiniso liyiZwi likaNkulunkulu; liyizwi laKhe futhi linguKristu uqobo.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> “Kufanele sazi ngokwethu ukuthi yini eyakha ubuKristu, ukuthi liyini iqiniso, ukuthi luyini ukholo esalwamukelayo, nokuthi iyini imithetho yeBhayibheli—imithetho esiyinikiwe ivela egunyeni eliphezulu kakhulu. Baningi abakholwayo bengenasona isizathu abangase basekele kuso ukholo lwabo, bengenabo ubufakazi obanele mayelana neqiniso lendaba. Uma kwethulwa umbono ovumelana nemibono yabo ababeyibekile ngaphambili, basuke sebekulungele ngokuphelele ukuwamukela. Abacabangi besuka embangeleni baye emphumeleni; ukholo lwabo alunasisekelo sangempela, futhi ngesikhathi sokuvivinywa bayothola ukuthi bakhe phezu kwesihlabathi.

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “Lowo ophumula enelisekile ngolwazi lwakhe lwamanje olungakapheleli lwemiBhalo, ecabanga ukuthi lokhu kwanele insindiso yakhe, uphumula ekukhohlisweni okubulalayo. Baningi abangahlomele ngokuphelele ngezimpikiswano zemiBhalo, ukuze bakwazi ukubona iphutha, futhi balahle wonke amasiko nezinkolelo-ze okudayiswe njengeqiniso. USathane ungenise eyakhe imibono ekukhonzeni uNkulunkulu, ukuze onakalise ubumsulwa bevangeli likaKristu. Inani elikhulu lalabo abathi bayakholwa yiqiniso lamanje, alazi ukuthi yini eyakha ukukholwa okwake kwanikelwa kwabangcwele—uKristu kini, ithemba lenkazimulo. Bacabanga ukuthi bavikela izimpawu ezindala, kodwa bayadembesela futhi abanandaba. Abazi ukuthi kusho ukuthini ukuluka kokuhlangenwe nakho kwabo nokuba nobuhle bangempela bothando nokukholwa. Ababona abafundi beBhayibheli abaseduze, kodwa bayavilapha futhi abanaki. Lapho kuvela ukwehluka kwemibono ngezingxenye zemiBhalo, labo abangazange bafunde ngenhloso futhi abangaqinile ngalokho abakukholwayo, bayawa eqinisweni. Kufanele sigcizelele kubo bonke isidingo sokuphenya ngokukhuthala iqiniso lobuNkulunkulu, ukuze bazi ukuthi bayakwazi ngempela okuyiqiniso. Abanye bathi banolwazi oluningi, futhi bazizwa benelisekile ngesimo sabo, kuyilapho bengasenawo umdlandla ngomsebenzi, bengasenalo uthando oluvuthayo ngoNkulunkulu, nangemiphefumulo uKristu ayifela, kunokuba kube sengathi abazange bamazi uNkulunkulu. Abalifundi iBhayibheli [ukuze] bazenzele umnkantsha namafutha emiphefumulweni yabo. Abazizwa ukuthi liyizwi likaNkulunkulu elikhuluma kubo. Kodwa, uma sifuna ukuqonda indlela yensindiso, uma sifuna ukubona imisebe yeLanga lokulunga, kumelwe sifunde imiBhalo ngenhloso, ngokuba izithembiso neziprofetho zeBhayibheli zikhanyisa ngemisebe ecacileyo yenkazimulo phezu kwecebo lobuNkulunkulu lokuhlenga, lawo maqiniso amakhulu angaqondakali ngokucacileyo.” The 1888 Materials, 403.

We are required to know what those doctrines are, and how to present, establish and defend those truths.

Kuyimfuneko ukuba sazi ukuthi ziyini lezo zimfundiso, nokuthi lawo maqiniso ayethulwa kanjani, aqinisekiswe kanjani, futhi avikelwe kanjani.

> “It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.

> “Akubonakali kungenzeka kithina manje ukuthi noma ubani angamela yedwa; kodwa uma uNkulunkulu wake wakhuluma ngami, isikhathi siyofika lapho siyolethwa phambi kwemikhandlu naphambi kwezinkulungwane ngenxa yegama lakhe, futhi yilowo nalowo kuyodingeka anikeze isizathu sokholo lwakhe. Khona-ke kuyofika ukugxekwa okuqinile kakhulu phezu kwazo zonke izimfundiso ezimiwe ngenxa yeqiniso. Ngakho-ke sidinga ukufunda iZwi likaNkulunkulu, ukuze sazi ukuthi kungani sikholwa izimfundiso esizimelayo. Kumelwe sihlole ngokucophelela nangokuhlolisisa amazwi aphilayo kaJehova.” Review and Herald, December 18, 1888.

In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.

Ukuze balethwe phambi “kwezinkulungwane” kuyabonakala ukuthi abanye babavikeli beqiniso ezinsukwini zokugcina bayophoqeleka ukuba bavikele iqiniso ngendlela enjengomabonakude noma ukusakazwa ngewebhu. Kungenzeka kanjani, ngenye indlela, ukuthi izinkulungwane zibuke ubufakazi obunikezwa abayizinkulungwane eziyikhulu namashumi amane nane? Izimfundiso esizimelelayo zikhomba isisekelo sokholo lwethu.

> “The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.

> “Amalungu esonto ayovivinywa futhi afakazelwe ngamunye ngamunye. Ayobekwa ezimweni lapho eyophoqeleka khona ukufakaza ngeqiniso. Abaningi bayobizelwa ukukhuluma phambi kwemikhandlu nasezinkantolo zokwahlulela, mhlawumbe behlukene futhi bebodwa. Ulwazi abebeyolusizwa yilo kulesi simo esiphuthumayo bakuyekele ukukuzuza, futhi imiphefumulo yabo isindwa ukuzisola ngamathuba achithiwe nangamalungelo anganakwanga.” Testimonies, volume 5, 463.

God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.

IZwi likaNkulunkulu alilokothi lehluleke; ngakho-ke, uma sizobalwa phakathi kwabayiikhulu namashumi amane nane ezinkulungwane, kufanele sazi ukuthi sikholwani ngokusekelwe kulokho okulotshiwe eZwini likaNkulunkulu. Ngaphambi kokuba kufike isikhathi sokuvivinywa lapho abantu bakaNkulunkulu bephoqeleka ukuba bachaze izimfundiso abazikholwayo, uNkulunkulu uyavumela ukuba amaphutha angeniswe ukuze aphoqe abantu baKhe ukuba bafunde iZwi laKhe ngokucophelela nangokuhlolisisa.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> “Iqiniso lokuthi akukho mpikiswano noma ukuxokozela phakathi kwabantu bakaNkulunkulu akufanele lithathwe njengobufakazi obuqand’ ikhanda bokuthi babambelele ngokuqinile emfundisweni ephilileyo. Kunesizathu sokwesaba ukuthi kungenzeka bangahlukanisi ngokucacileyo phakathi kweqiniso nephutha. Lapho kungekho mibuzo emisha evuswayo ngokuphenywa kweMibhalo, lapho kungaveli mehluko wemibono oyokwenza abantu bacwaninge iBhayibheli ngokwabo ukuze baqiniseke ukuthi banalo iqiniso, kuyoba khona abaningi manje, njengasezikhathini zasendulo, abayobambelela emasikweni bakhonze abangakwazi abakukhonzayo.”

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> “Ngibonisiwe ukuthi abaningi abathi banolwazi lweqiniso lamanje abakwazi abakukholwayo. Ababuqondi ubufakazi bokukholwa kwabo. Abanakwazisa okufanele umsebenzi waleli sikhathi samanje. Lapho isikhathi sokuvivinywa sesifikile, kukhona amadoda manje ashumayeza abanye ayothola, lapho ehlola izimfundiso azibambayo, ukuthi ziningi izinto angeke akwazi ukuzinikeza isizathu esenelisayo. Kuze kube yilapho evivinywa ngaleyo ndlela, ayengabazi ubukhulu bokungazi kwawo. Kukhona futhi abaningi ebandleni abamukela njengento esobala ukuthi bayakuqonda abakukholwayo; kodwa, kuze kuvele impikiswano, abazi ubuthakathaka babo siqu. Lapho behlukaniswa nalabo abanokholo olufanayo nabo, futhi bephoqeleka ukuba bame ngabanye, bebodwa, bachaze ukukholwa kwabo, bayomangala ukubona ukuthi idideke kangakanani imibono yabo ngalokho ababekwemukele njengeqiniso. Okuqinisekileyo ngukuthi kube khona phakathi kwethu ukuchezuka kuNkulunkulu ophilayo nokuphendukela kubantu, kubekwa okobuntu esikhundleni sokuhlakanipha kwasezulwini.”

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “UNkulunkulu uyakubavusa abantu baKhe; uma ezinye izindlela zehluleka, izimfundiso zamanga ziyongena phakathi kwabo, eziyobahlunga, zehlukanise amakhoba nokolweni. INkosi ibiza bonke abakholwa yizwi laYo ukuba bavuke ebuthongweni. Sekufikile ukukhanya okuyigugu, okufanele lesi sikhathi. Kuyiqiniso leBhayibheli, elibonisa izingozi ezisiphuthumelayo. Lokhu kukhanya kufanele kusiholele ekutadisheni imiBhalo ngokukhuthala nasekuhloleni ngokucophelela kakhulu izimfundiso esizibambayo. UNkulunkulu uthanda ukuba zonke izici nezimiso zeqiniso ziphenyisiswe ngokujulile nangokuphikelela, ngomkhuleko nangokuzila ukudla. Abakholwayo akumelwe baphumule emicabangweni nje nasemibonweni engacacile yokuthi iqiniso liyini. Ukukholwa kwabo kufanele kube kusekelwe ngokuqinile ezwini likaNkulunkulu ukuze kuthi, lapho isikhathi sokuvivinywa sesifikile futhi belethwa phambi kwemikhandlu ukuba baphendule ngokukholwa kwabo, bakwazi ukunikeza isizathu sethemba elikubo, ngobumnene nangokwesaba.”

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Qhubani, qhubani, qhubani. Izihloko esizethula ezweni kufanele kithi zibe iqiniso eliphilayo. Kubalulekile ukuthi, ekulweleni izimfundiso esizibheka njengezihloko eziyisisekelo zokholo, singalokothi sizivumele sisebenzise izimpikiswano ezingaqinile ngokuphelele. Lezo zingase zikwazi ukuthulisa ophikisayo, kodwa azilihloniphi iqiniso. Kufanele sethule izimpikiswano eziqinile, ezingeke zithulise kuphela abaphikisi bethu, kodwa eziyokwazi ukumelana nokuhlolwa okusondelene kakhulu nokucubungula okujulile kakhulu. Kulabo abazifundise ukuba ngabaphikisi bezingxoxo kunengozi enkulu yokuthi bangaliphathi ngokungachemile izwi likaNkulunkulu. Ekubhekaneni nomphikisi kufanele kube ngumzamo wethu oqotho ukwethula izihloko ngendlela yokuba kuvuswe ukuqiniseka engqondweni yakhe, kunokufuna nje kuphela ukunika okholwayo isibindi.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.

> “Noma ngabe kuyini ukuthuthuka komuntu ngokwengqondo, makangaze acabange nakancane ukuthi asikho isidingo sokuphenya imiBhalo ngokujulile nangokuqhubekayo ukuze kutholakale ukukhanya okukhulu. Njengabantu sibizelwe ngamunye ngamunye ukuba sibe ngabafundi besiprofetho. Kumelwe siqaphele ngobuqotho obukhulu ukuze sikwazi ukubona noma yimuphi umsebe wokukhanya uNkulunkulu ayosethulela wona. Kumelwe sibambe ukucwazimula kokuqala kweqiniso; futhi ngokutadisha okuhambisana nomthandazo kungatholakala ukukhanya okucacileyo ngokwengeziwe, okungabekwa phambi kwabanye.” Testimonies, volume 5, 708.

The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.

“Abafundi besiprofetho” abazogcina sebakha abayizinkulungwane eziyikhulu namashumi amane nane “bazovivinywa ngabanye ngabanye, bahlolwe bafakazelwe,” ngaphambi kokubhekana kwabo namandla asemhlabeni aletha inhlekelele yomthetho weSonto ozayo maduze kanye nokushushiswa. Abathembekileyo bayoqala “bavuswe” nguNkulunkulu. Izintombi ezilele “ziyovuswa” ebuthongweni eziwele kubo ngesikhathi sokulibala. Uma zingeke ziphaphame ngomlayezo uNkulunkulu awethule ngezindatshana ezikhishiwe kusukela ngoJulayi 2023, khona-ke uNkulunkulu uyovumela “izihlubuki” ukuba “zingene phakathi kwazo,” okuyoqedela ukuhlukaniswa kukakolweni namakhoba ngenqubo yokuhluzwa. Manje sesikuleyo nqubo yokuhluzwa.

There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.

Kukhona izindlela ezintathu ezitholakalayo kulabo abebelokhu belandela impikiswano yokuhlonzwa okuyikho kweRoma yanamuhla. Enye indlela ithi i-United States iyiRoma yanamuhla; enye ithi amandla obupapa ayiyo iRoma yanamuhla; kanti indlela yesithathu ithi zombili lezi zikhundla ezedlule azilungile, nokuthi kukhona omunye umbuso omelelwa ngabaphangi babantu bakaDaniyeli abaziphakamisayo, bawe, bese bemisa umbono evesini leshumi nane lesahluko seshumi nanye sikaDaniyeli.

I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.

Ngimemezela ukuthi ukungavumelani kokuthi iRoma yanamuhla ingamandla opapa noma i-United States, kuvunyelwe ukuba kungeniswe kulo msebenzi ngenhloso yokuphoqa abantu baKhe ukuba bafunde izwi laKhe lesiprofetho. UNkulunkulu ulethe le mpikiswano njengokubonakaliswa komusa waKhe. Ngimemezela ukuthi lokhu kungavumelani kumayelana kakhulu nokulungiselela abantu baKhe inhlekelele ezayo kunokumane kutholakale ukuthi ngubani oqondile nokuthi ngubani onephutha ngeRoma yanamuhla. Lokhu kungavumelani kwavunyelwa futhi kwahlelwa nguNkulunkulu ukuze kuboniswe, kulabo bonke abafisa ukubona, ukuthi ukuqonda kwabo siqu izwi laKhe lesiprofetho akuphelele noma akulungile. Ngakho-ke, le mpikiswano iwubufakazi bomusa kaNkulunkulu.

The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.

Impikiswano ayihlanganisi kuphela ukukhonjwa kokuthi ubani ongamandla amelwe ngabaphangi babantu bakho, kodwa futhi nokuthi indlela yomugqa phezu komugqa, izinhlangothi zombili zale mpikiswano ezivuma ukuthi ziyayisekela, isetshenziswa ngokufanele yini. Imithetho yesiprofetho ehlobene nendlela yomugqa phezu komugqa ihlanganisa izimiso ezikhethekile zesiprofetho eziyoba yingxenye yenqubo yokuhlunga ukolweni nokhula. Izingxenye ezintathu zendlela yomugqa phezu komugqa engiphikisa ngokuthi aziqondwa kahle kule mpikiswano yamanje yilezi: uKristu njengeQiniso, noKristu njengo-Alfa no-Omega, kanye nokusetshenziswa kathathu kwesiprofetho.

Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.

Ekugcineni labo ababambelela ekuqondeni okungalungile kwevesi leshumi nane likaDaniyeli ishumi nanye bayotholakala besekela isikhundla sabo semfundiso phezu kokuhumusha okuyimfihlo.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Nathi futhi izwi lesiprofetho eliqiniseke kakhulu; enenza kahle ukulinaka, njengokukhanya okukhanya endaweni emnyama, kuze kuse, nenkanyezi yokusa iphume ezinhliziyweni zenu; nazi kuqala lokhu, ukuthi akusikho nesinye isiprofetho sombhalo esingesokuzichasela komuntu siqu. Ngokuba isiprofetho asizange sifikwe endulo ngentando yomuntu; kodwa abantu abangcwele bakaNkulunkulu bakhuluma beqhutshwa nguMoya oNgcwele. 2 Petru 1:19–21.

In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.

Empikiswaneni mayelana nevesi leshumi nane, isibonelo salokho engikuqondayo njengokuthi “ukuchazwa komuntu siqu” sitholakala encwadini ethi The Great Controversy.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> “Njengoba iSabatha isiphenduke indawo ekhethekile yempikiswano kulo lonke elobuKristu, futhi iziphathimandla zenkolo nezasemhlabeni zihlangene ukuze ziphoqelele ukugcinwa kweSonto, ukwenqaba ngokuqhubekayo kwedlanzana elincane ukuvuma okufunwa ngabaningi kuyobenza babe yizinto zokuzondwa yizwe lonke. Kuyogcizelelwa ukuthi labo abambalwa abema ngokumelene nesimiso sebandla nomthetho wombuso akufanele babekezelelwe; ukuthi kungcono bona bahlupheke kunokuba izizwe zonke ziphonswe ekudidekeni nasekwephulweni komthetho. Leyo mpikiswano efanayo emakhulwini amaningi eminyaka adlule yalethwa imelene noKristu ngaba ‘babusi babantu.’ ‘Kusifanele thina,’ kusho uKayafase onobuqili, ‘ukuba umuntu oyedwa afe ngenxa yabantu, ukuze isizwe sonke singabhubhi.’ Johane 11:50. Le mpikiswano iyobonakala iphetha ngokuphelele; futhi ekugcineni kuyokhishwa isimemezelo esimelene nalabo abangcwelisa iSabatha lomyalo wesine, sibamemezela njengabafanele isijeziso esinzima kakhulu futhi sinikeza abantu inkululeko, emva kwesikhathi esithile, yokubabulala. UbuRoma eZweni Elidala nobuProthestani obuhlubukile eZweni Elisha bayolandela indlela efanayo kulabo abahlonipha yonke imiyalo yaphezulu.” The Great Controversy, 615.

“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.

“INhlangano YobuKristu” imelela umphakathi womhlaba wonke wamaKristu noma inhlangano ehlanganisiwe yamazwe namasiko lapho ubuKristu buyinkolo ebusayo khona. Leli gama livame ukusetshenziswa ukubhekisela ezingxenyeni zomhlaba lapho ubuKristu buyinkolo evelele khona futhi obube nomthelela omkhulu emasikweni, emithethweni, nasezimisweni zenhlalo. INhlangano YobuKristu ihlanganisa ukwanda komhlaba wonke kobuKristu ngokuqondene nabalandeli bako, umthelela wamasiko, nokubaluleka komlando. Ngaphandle kokususa ukuphindaphinda okukhona ku-Ellen White CD-ROM, igama elithi INhlangano YobuKristu livela izikhathi eziyikhulu namashumi ayisikhombisa nesithupha. Ngokwendawo uDadewethu White ukhomba ukuthi iNhlangano YobuKristu ngokujwayelekile imelela iYurophu namaMelika. Ngokwengqikithi kaDadewethu White, iYurophu ikhonjwa njengeZwe Elidala kanti amaMelika ayizwe Elisha.

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Kodwa isilo esinezimpondo ezinjengezewundlu sabonwa ‘sikhuphuka emhlabathini.’ Esikhundleni sokugumbuqela eminye imibuso ukuze sizimise, isizwe esimelelwa ngaleyo ndlela kumele sivele endaweni ebingenabahlali ngaphambili, sikhule kancane kancane nangokuthula. Ngakho-ke sasingeke sivele phakathi kwezizwe eziminyene nezilwayo zezwe elidala—lolo lwandle oluneziyaluyalu ‘lwabantu, nezixuku, nezizwe, nezilimi.’ Kumele sifunwe eZwekazini laseNtshonalanga.”

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.

> “Yisiphi isizwe saseZweni Elisha esasithi ngonyaka ka-1798 sikhuphukela emandleni, sinika isithembiso samandla nobukhulu, futhi sidonsela ukunaka kwezwe? Ukusetshenziswa kwalolu phawu akuvumeli mbuzo. Isizwe esisodwa, futhi esisodwa kuphela, sihlangabezana nemininingwane yalesi siprofetho; sikhomba ngokungangabazeki e-United States of America.” The Great Controversy, 441.

The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.

Umusho wokugcina esigabeni esisicabangayo usetshenzisiwe ukuphakamisa ukuthi “ubuRoma eZweni Elidala nobuProthestani obuhlubukile eZweni Elisha” kukhomba “ubuRoma beZwe Elidala” njengobupapa ngezikhathi zeNkathi Yobumnyama, kanti i-United States (ubuProthestani obuhlubukile) njengeRoma Yesimanje, emelwe yinkulumo ethi “ubuProthestani obuhlubukile eZweni Elisha.” “Elidala” lichazwa njengomlando owedlule, kuthi “Elisha” lichazwe njengomlando wesimanje noma wamanje. Lokho kusetshenziswa kuhlanekezela ukuqonda okuqinisekisiwe kukaDade White kokubili ngeLobukholwa kanye neZwe Elidala neZwe Elisha.

Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).

Labo abasebenzisa lowo musho ngokwemlando wesikhathi esedlule nangesikhathi esizayo, bakhombe “ukuhumusha okuyimfihlo” ngokuphikisana okuqondile nencazelo ebihloswe nguDadewethu White. Isimangalo sithi “Umhlaba Omdala” umele umlando owedlule, kanti “Omusha” umele umlando wanamuhla noma wamanje (Omusha).

The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”

Lendima lithi, “ziyokwenza ukulandelela.” UbuRoma kanye nobuProthestani obuhlubukile “buyolandela indlela efanayo maqondana nalabo abahlonipha yonke imiyalo yobunkulunkulu.” Izwe Elidala kule ndima yiYurophu kanti Izwe Elisha yiMelika. UDadewethu White ufundisa ukuthi umhlaba wonke uzobhekana novivinyo lomthetho weSonto, nokuthi ubuRoma buyohola ekushushiseni eYurophu kanti ubuProthestani obuhlubukile buyohola ekushushiseni eMelika. IMelika neYurophu yilokho okuchazwa ngokuthi “iLobuKristu.” Kokubili ubuRoma kanye nobuProthestani obuhlubukile “buyolandela indlela efanayo maqondana nalabo abahlonipha yonke imiyalo yobunkulunkulu.”

“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.

“Uyakushushisa” kuveza isenzo esizayo sawo womabili la mandla, futhi ngokohlelo lolimi akunakwenzeka neze ukuphakamisa ukuthi ubuRoma beZwe Elidala buyilo mandla obupapa bezikhathi zoBumnyama. Ukushushisa okwenziwa yila mandla womabili kuseNkathini ezayo. Incazelo yale nkulumo ithi “uyakushushisa,” futhi isho ukulandela noma ukujaha into ngenhloso yokuyizuza noma ukuyifinyelela. Iveza isenzo esizayo lapho umuntu noma iqembu lizibophezele ekuphishekeleni ngenkuthalo umgomo noma inhloso.

The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.

Leli gama lingasetshenziswa ezimweni ezihlukahlukene: “Uzolandela umsebenzi wobudokotela,” okusho ukuthi uhlela ukusebenza ngenhloso yokuba yisisebenzi sezokwelapha. “Uzophenya iziqu zobunjiniyela,” okubonisa ukuthi uhlose ukufunda ubunjiniyela esikhungweni semfundo ephakeme. “Iqembu lizophishekela iphrojekthi ize iqedwe,” okusikisela ukuthi iqembu lizoqhubeka nokusebenza kule phrojekthi kuze kube yilapho isiqediwe. “Bazophishekela izinyathelo zomthetho ngokumelene nenkampani,” okusho ukuthi bahlose ukuthatha izinyathelo zomthetho ukuze balungise isikhalo noma bafune ubulungisa. Ngokuvamile, “will pursue” lisho ukuzimisela, ukuzibophezela, nenhloso ecacile yokufeza umgomo othile noma umphumela othile esikhathini esizayo.

The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.

Ukuhumusha okuyimfihlo okusetshenziswayo ukufundisa ukuthi ubuRoma beZwe Elidala buyindaba yomlando osudlulile, bese kusetshenziswa njengesisekelo sokusekela ukusetshenziswa okungesikho kokusetshenziswa okuphindwe kathathu kwesiprofetho. Kuphikisa ngokuthi ukusetshenziswa okuphindwe kathathu kweRoma kumelela iRoma yobuhedeni, kulandelwe iRoma yobupapa, bese kuba yi-United States njengowesithathu kumaRoma amathathu. Ukusetshenziswa okunesici okufana kakhulu nakho kwasetshenziswa ngokushesha ngemva kukaSepthemba 11, 2001, lapho iqembu lahlukanisa nenhlangano ngenxa yencwadi kaJoweli.

The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.

Impikiswano yase iqala emhlanganweni wekamu eCanada lapho ukusetshenziswa okuphindwe kathathu kwezimaye ezintathu kwafakwa encwadini kaJoweli ukuze kufundiswe ukuthi ubuSulumane besimaye sesithathu kwakuyisizwe esafika samelana nezwe evesini lesithupha lesahluko sokuqala. Leso sizwe yiRoma lobupapa, kodwa kwangeniswa incazelo yomuntu siqu ethi leso sizwe kwakuwubuSulumane. Ukusetshenziswa okuphindwe kathathu kwezimaye ezintathu kwase kumise ubuSulumane njengamandla kaSepthemba 11, 2001, futhi incazelo entsha yomuntu siqu yaphikelela ngokuthi amandla obupapa akuJoweli isahluko sokuqala empeleni kwakuwubuSulumane. Incazelo yomuntu siqu eyayenqaba ukuhlonzwa okulungile kwamandla obupapa encwadini kaJoweli yaqiniswa ukusetshenziswa okungalungile kwezimaye ezintathu. Manje sekungeniswa incazelo yomuntu siqu ebeka eceleni amandla obupapa ngenxa ye-United States.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.

> Into ebikhona, yikho okuyakuba khona; nalokho okwenziweyo, yikho okuyokwenziwa; akukho nto entsha ngaphansi kwelanga. Kukhona yini into okungathiwa ngayo: Bheka, lokhu kusha? Sekuvele kwakukhona endulo, ezikhathini ezazikhona ngaphambi kwethu. UmShumayeli 1:9, 10.

The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.

Izimpikiswano zezinsuku zokugcina zihlanganisa ukuphindwa kwezimpikiswano zakudala, futhi isahluko seshumi nanye sikaDaniyeli sinempikiswano ka-Uriah Smith yokubeka incazelo yakhe yangasese phezu kophawu lwenkosi yasenyakatho. Ngokwenza kanjalo, wakha ukuqonda kwesahluko seshumi nanye sikaDaniyeli okwazala ubumnyama kuphela. Kulezi zinsuku zokugcina izimpikiswano eziphindwayo, ikakhulukazi, ziveza isithelo sokusebenzisa izincazelo zangasese eqinisweni elimisiwe. Yilokho uSmith akwenza encwadini yakhe ethi, Daniel and the Revelation. Yilokho okwenzeka empikiswaneni esencwadini kaJoweli, futhi yizona lezo zindlela ezifanayo ezisetshenziswayo lapho isigaba esisodwa esivela ku-The Great Controversy sigwema incazelo ekhona emhlabeni nasezibhalweni zika-Ellen White mayelana nalokho okumelelwa “iChristendom,” kanye nokwenqatshwa kwemithetho eyisisekelo yohlelo lolimi ekhomba ukuthi ibinzana elithi “will pursue” likhomba umcimbi wesikhathi esizayo. Kusukela kulowo mbono oyisisekelo, umqondo onephutha wokuthi “i-Old World” ungumlando wamandla obupapa kusukela ku-538 kuze kube ngu-1798, usube usetshenziswa ukuphikisa ukuqonda okumisiwe kwencazelo yokusebenza kwezikhathi ezintathu kwesiprofetho.

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> “Konke uNkulunkulu akuchazile emlandweni wesiprofetho ukuba kugcwaliseke esikhathini esedlule, kwagcwaliseka; futhi konke okusasele okuzayo ngokohlelo lwakho kuyakuba njalo. UDaniyeli, umprofethi kaNkulunkulu, umi endaweni yakhe. UJohane umi endaweni yakhe. Encwadini yesAmbulo iNgonyama yesizwe sakwaJuda ivulele abafundi besiprofetho incwadi kaDaniyeli, ngaleyo ndlela uDaniyeli emi endaweni yakhe. Ufakaza ngobufakazi bakhe, lokho iNkosi eyakwambulayo kuye embonweni ngezehlakalo ezinkulu nezinesizotha okumelwe sizazi njengoba simi embundwini kanye kanye wokugcwaliseka kwazo.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> “Emlandweni nasisiprofethweni iZwi likaNkulunkulu liveza ukungqubuzana okuqhubeke isikhathi eside phakathi kweqiniso nephutha. Lokho kungqubuzana kusaqhubeka namanje. Lezo zinto ebezikhona, ziyophindwa. Izingxabano zakudala ziyovuselelwa, futhi imibono emisha iyohlale ivela. Kodwa abantu bakaNkulunkulu, abathi ngokukholwa kwabo nangokugcwaliseka kwesiprofetho babamba iqhaza ekumenyezelweni kwemiyalezo yengelosi yokuqala, yesibili, neyesithathu, bayazi lapho bemi khona. Banolwazi oluyigugu kakhulu kunegolide elicwengekileyo. Kumelwe beme baqine njengedwala, bebambelele ngokuqinile ekuqaleni kokwethemba kwabo kuze kube sekupheleni.” Selected Message, book 2, 109.

It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.

Kungaboniswa kalula ukuthi uDade White uchaza “isiqalo sokuthembela kwabo” sikaPawulu njengamaqiniso ayisisekelo e-Adventism. AmaMillerite afundisa ukuthi “abaphangi babantu bakho” kwakungamandla obupapa, futhi kusukela ngo-1989 kuya phambili inhlangano yabayizinkulungwane eziyikhulu namashumi amane nane iye yahlale iveza ukuqonda okufanayo kwalolo phawu njengoba kwenza amaMillerite. Manje sekukhona “umbono omusha” mayelana nokuthi bangobani abaphangi babantu bakho, futhi uvuselele impikiswano endala ngomqondo wokuthi usebenzisa ukuhlonzwa okungesilo kwephawu lesiprofetho eselamukelekile ukuze kwakhiwe umfanekiso wesiprofetho omiswe phezu kwesihlabathi. Noma ngabe kwakuyincazelo yangasese kaSmith, noma ukusetshenziswa okungamanga kwesizwe kuJoweli isahluko sokuqala, noma ukuhlonzwa kwe-United States njengeRoma Yesimanje; wonke lawa maphutha amathathu ahlasela ukuqonda okulungile kweRoma yobupapa ezinsukwini zokugcina, futhi ngokwenza kanjalo ahlasela uphawu olusungula umbono wesiprofetho okhomba ukuthi abantu bakaNkulunkulu bayabhubha noma bayaphila.

In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.

Esikhathini esizayo, ubuRoma eYurophu kanye nobuProthestani obuhlubukayo emazweni aseMelika “buyoqhubekisela phambili” ukushushisa abagcini beSabatha, njengoba kwenziwe kuwo wonke umlando ongcwele.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.

> “UNkulunkulu uyovusa abantu baKhe; uma ezinye izindlela zehluleka, izihlubuki ziyongena phakathi kwabo, ezizobasefa, zihlukanise amakhoba nokolweni. INkosi ibiza bonke abakholwa izwi laYo ukuba bavuke ebuthongweni. Ukukhanya okuyigugu kufikile, okufanele lesi sikhathi. Kuyiqiniso leBhayibheli, elibonisa izingozi eseziphezu kwethu khona manje. Lokhu kukhanya kufanele kusiholele ekutadisheni imiBhalo ngenkuthalo nasekuhloleni ngokucophelela okukhulu izikhundla esizibambayo. UNkulunkulu uthanda ukuba zonke izinhlangothi nezikhundla zeqiniso ziphenywe ngokuphelele nangokuphikelela, ngomkhuleko nangokuzila ukudla. Abakholwayo akufanele baphumule emicabangweni eqagelwayo nasezimbonweni ezingacacile kahle mayelana nalokho okuyiqiniso.” Gospel Workers, 299.

We will continue these thoughts in the next article.

Sizoqhubeka nale micabango esihlokweni esilandelayo.

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