The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.

“Iihla zokugqibela” zimela isibhengezo sokuvulwa komgwebo kwintshukumo yengelosi yokuqala, yaye kwintshukumo yengelosi yesithathu, kubhengezwa ukuvalwa komgwebo. “Kwiihla zokugqibela” abantu bakaThixo babesukelwa phezulu, yaye basavuselwa phezulu, ukuze babhengeze umgwebo kaThixo, kodwa ukuze ube sisithunywa somgwebo kaThixo, kufuneka uwuqonde umgwebo. Uphawu oluphambili lwe-Adventism yaseLawodike, kubo bobabini udidi olufundileyo nodidi olungafundanga, kukuba abawazi umgwebo kaThixo. Bonke abaprofeti bathetha ngokukodwa ngakumbi ngeentsuku zokugqibela, kunemihla ababephila kuyo.

“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.” Selected Messages, book 3, 338.

“Ngamnye kubaprofeti bamandulo wathetha kancinane kakhulu ngenxa yexesha lakhe kunangenxa yelethu, ukuze ukuprofeta kwabo kusebenze kuthi. ‘Ke zonke ezi zinto zehlelayo kubo zaba yimizekelo; zaza zabhalelwa ukululekwa kwethu thina, ekufike phezu kwethu iziphelo zehlabathi.’ 1 Korinte 10:11.” Selected Messages, incwadi 3, 338.

All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.

Bonke abaprofeti bayavumelana omnye nomnye, ngoko ke iziprofeto zabo zonke ziveza umfanekiso omnye, yaye loo mfanekiso ngowemihla yokugqibela, eyimihla yomgwebo.

And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

Yaye imimoya yabaprofeti iphantsi kwabaprofeti. Kuba uThixo akanguye umbhali wokudideka, ngowoxolo, njengakuzo zonke iicawe zabangcwele. 1 Korinte 14:32, 33.

Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.

IYerusalem embonweni kaHezekile oqala kwisahluko sesibhozo, yibandla likaThixo, eliliBandla lamaSeventh-day Adventist laseLawodike ngemihla yokugqibela. Izahluko zesibhozo neseThoba zikaHezekile zichonga iindidi ezimbini zabanquli ekupheleni komgwebo wendlu kaThixo. Olunye udidi lumelwe ngamadoda amakhulu angamashumi amabini anesihlanu aqubuda elangeni, kodwa abo bancwinayo bakhale ngenxa yamanyala enziwayo ebandleni nasezweni, bafumana itywina likaThixo. Kwisahluko seshumi elinanye, umbono kaHezekile uqhubekisa umzekeliso wesohlwayo samadoda angamashumi amabini anesihlanu aqubuda elangeni.

Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.

Kananjalo uMoya wandiphakamisa, wandizisa esangweni lasempuma lendlu kaYehova, elikhangele empuma; nanko ke emnyango wesango amadoda angamashumi amabini anesihlanu; ndabona phakathi kwawo uYahazaniya unyana ka-Azure, noPelatiya unyana kaBhenaya, iinkosana zabantu. Waza wathi kum, Nyana womntu, la ngamadoda aceba ububi, anika icebo elingendawo kulo mzi; athi, Akusondelanga; masihlambe izindlu; lo mzi yimbiza, thina ke siyinyama. Ngako oko profeta nxamnye nawo, profeta, wena nyana womntu. Wawela phezu kwam uMoya kaYehova, wathi kum, Thetha; Itsho iNkosi uYehova ukuthi; Nitshilo ngokunje, nina ndlu kaSirayeli; kuba ndiyazazi izinto ezinyukayo ezingqondweni zenu, zonke ngabanye. Nizandisile ababuleweyo benu kulo mzi, nazizalisa izitrato zawo ngababuleweyo. Ngako oko itsho iNkosi uYehova ukuthi; Ababuleweyo benu enibabeke phakathi kwawo, bona bayinyama, lo mzi ke yimbiza; kodwa mna ndiya kunikhupha phakathi kwawo. Niyoyike ikrele; mna ndiya kunizisela ikrele, itsho iNkosi uYehova. Ndiya kunikhupha phakathi kwawo, ndininikela esandleni sabasemzini, ndiphumeze izigwebo phakathi kwenu. Hezekile 11:1–9.

Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.

IYerusalem ichazwa njenge “mbiza,” yaye abantu abaseYerusalem “yinyama” ephekwa embizeni, eyimbiza yokupheka. Umgwebo wabakhohlakeleyo owenziwa ziingelosi ezinezixhobo zokutshabalalisa ezandleni zazo, ngexesha lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka (kuba uDade White uthi ukutywinwa kukaHezekile isahluko sesithoba kukwangokukodwa ukutywinwa kweSityhilelo isahluko sesixhenxe), uquka inyaniso yokuba abangendawo bayasuswa eYerusalem. Kumthetho weCawa oza kufika kungekudala, iYerusalem yokomoya iya kuhlanjululwa ize iphakanyiswe njengomqondiso ngaphezu kwazo zonke iintaba.

And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

Kuya kuthi ke ngemihla yokugqibela, intaba yendlu kaYehova iya kumiselwa phezu kweencopho zeentaba, yaye iya kuphakanyiswa ngaphezu kweenduli; nezizwe zonke ziya kumpompoza zize kuyo. Kwaye abantu abaninzi baya kuhamba bathi, Yizani, sinyuke siye entabeni kaYehova, endlwini kaThixo kaYakobi; yaye uya kusifundisa ngeendlela zakhe, size sihambe emendweni yakhe; kuba eZiyon kuya kuphuma umthetho, nelizwi likaYehova liphuma eYerusalem. Isaya 2:2, 3.

The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.

Ucoceko olwenzelwa iYerusalem ngexesha lomthetho weCawa, kukususwa kwama-Adventist aseLawodike, apho kusala kuphela ama-Adventist aseFiladelfiya. Ulwakhiwo lwenkampani olusemthethweni luthi ke lugqitywe, kuba urhulumente waseUnited States nguye olawula kuloo malungiselelo asemthethweni enziwa ngo-1863, yaye xa urhulumente waseUnited States enyanzelisa ukugcinwa kweCawa phezu kwelizwe, ulwakhiwo lwenkampani lwecawe yama-Seventh-day Adventist luyachithwa ngokusemthethweni, okanye mhlawumbi igama layo litshintshwa ngokusemthethweni libe yinto efana necawe yama-Sunday Adventist.

When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.

Xa abangendawo baseYerusalem besuswa embizeni, ziingelosi ezitshabalalisayo, ibandla lama-Adventist laseLawodike liyaphela, yaye intshukumo yaseFiladelfiya iba yiYerusalem yokomoya ephakanyiswayo njengomqondiso. UMika ubhekisa kumadoda amandulo, lawo uIsaya awabiza ngokuba ngamadoda agxekayo abiza ukukhanya ngokuba bubumnyama nobumnyama ngokuba kukukhanya, aze, ngombuzo, achaze ukuba amadoda amandulo bekufanele ukuba ayesazi “umgwebo.” Bekufanele ukuba ayelazi ixesha lokutyelelwa kwawo.

And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.

Ndaza ndathi, Yivani, ndiyanicela, nina zintloko zakwaYakobi, nani ziphathamandla zendlu kaSirayeli; akungokwenu na ukwazi okusesikweni? Nina nithiya okulungileyo, nithande okubi; nina nibaxobula ulusu lwabo, ninyothule inyama yabo emathanjeni abo; nina nidla inyama yabantu bam, nibaxobule ulusu lwabo; niwaphule amathambo abo, nibanqumle babe ziziqwenga, njengokwasembizeni, nanjengenyama engaphakathi embizeni yokubilisa. Mika 3:1–3.

God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”

UThixo wayenqwenela, kwaye usaqhubeka enqwenela, ukuba abantu baKhe bemihla yokugqibela “bawazi umgwebo,” yaye umgwebo asiyongcamango enye kuphela. Yimbali eqhubekayo, equlethe izinto ezininzi neempawu ezithile zokumakisha indlela. Lixesha lesiprofeto elaqala ngo-1798, yaye liyaqhubeka kude kube sekupheleni kweminyaka eliwaka. Ungowophando kwanowokuphumeza. Ufezekiswa phezu komntu wonke owakhe waphila emhlabeni, kwakunye neengelosi ezagxothwayo ezulwini. Amaxesha omgwebo ayingqondi ebalulekileyo kubathembekileyo bakaThixo bemihla yokugqibela, kuba impendulo kumbuzo kaMikha ithi, “ewe, uSirayeli umele awuqonde umgwebo.”

Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”

UYeremiya uchaza ukuba amadoda amakhulu aseYerusalem emihleni yokugqibela amele isiphelo “sokutyibilika umva okungapheliyo,” njengoko kumelwe zizizukulwana ezine zovukelo oluqhubeka lusanda, ezimeliswa zizikizi ezine ezandayo zesahluko sesibhozo sikaHezekile. UYeremiya uchaza ukuba la madoda amakhulu agotyekelwe kubunqulo bemimoya, kuba “anqula” “ilanga, inyanga, nawo onke umkhosi wezulu.” Uchaza ukuba amele “ukuwa, angabi savuka,” kuba “aliyalile ilizwi likaYehova.” Ngezi mpawu uYeremiya uchaza ukuba “abantu abayazi isigwebo sikaYehova.”

At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.

Ngelo xesha, utsho uYehova, baya kuwakhupha amathambo ookumkani bakwaYuda, namathambo eenkosana zakhe, namathambo ababingeleli, namathambo abaprofeti, namathambo abemi baseYerusalem, emangcwabeni abo; bawasasaze phambi kwelanga, naphambi kwenyanga, naphambi kwawo wonke umkhosi wamazulu, abo babewathanda, ababewakhonza, ababewalandela, ababewafuna, ababewanqula; akayi kuqokelelwa, engayi kungcwatywa; aya kuba njengomgquba phezu kobuso bomhlaba. Kwaye ukufa kuya kunyulwa kunobomi ngabo bonke abaseleyo bentsalela yale ntsapho ingendawo, abaseleyo kuzo zonke iindawo endibagxothele kuzo, utsho uYehova wemikhosi. Ngaphezu koko uze uthi kubo, Itsho iNkosi ukuthi, Baya kuwa na, bangaphindi bavuke? umntu uya kubuya umva na, angabuyi? Yini na ke le nto aba bantu baseYerusalem bebuyele umva ngokubuya umva okungapheliyo? babambelele enkohlisweni, bayala ukubuyela. Ndamamela ndeva, kodwa abathethanga ngokufanelekileyo; akukho namnye waguqukayo ebubini bakhe, esithi, Ndenze ntoni na? bonke babuyela endleleni yabo, njengehashe eligxalathelayo emfazweni. Ewe, nengwamza esemazulwini iyawazi amaxesha ayo amisiweyo; nehobe, nekrwidi, nenkonjane zigcina ixesha lokufika kwazo; kodwa abantu bam abawazi umgwebo kaYehova. Nithini na ukuthi, Silumkile, nomthetho kaYehova unathi? Yabonani, inene wawenza ilize; usiba lwababhalayo lusebenzela ilize. Izilumko zihlazekile, zityhafile, zithinjiwe; yabonani, balalile ilizwi likaYehova; bunjani na ke ubulumko obukubo? Yeremiya 8:1–9.

In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”

Kwisahluko sesihlanu, uYeremiya uchaza abo bangasaziyo isigwebo sikaYehova njengabazizidenge.

Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.

Balekani niye phezulu nisezantsi ezitratweni zaseYerusalem, nikhangele ngoku, nazi, niphengulule ezindaweni zayo ezibanzi, ukuba ninokufumana umntu na, ukuba ukhona na owenza ubulungisa, ofuna inyaniso; ndoba ndiyixolela. Kanti nangona besithi, INkosi idla ubomi; inene bafunga ubuxoki. Yehova, amehlo akho awajonganga yini enyanisweni? Ubabethe, kodwa abavanga buhlungu; ubaqobile, kodwa abavumanga ukwamkela ukohlwaywa; benze ubuso babo baba lukhuni ngaphezu kwelitye; bavumile ukubuyela umva. Ngako oko ndathi, Inene aba ngabahluphekileyo; basisiyatha; ngokuba abayazi indlela kaYehova, nomgwebo woThixo wabo. Yeremiya 5:1–4.

In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.

Ngemihla yokugqibela ubu-Adventism baseLawodike, abo bamelwa njengeentombi eziziziyatha emzekelisweni weentombi ezilishumi, uDade White awachazayo njengabamela “amava abantu bama-Adventist,” “abazi indlela kaYehova, nesigwebo sikaThixo wabo.” Kwisahluko esilandelayo uYeremiya uchaza ukuba “indlela” kaYehova “ziindlela zakudala,” kodwa ama-Adventist aziyiziyatha aseLawodike ayala ukuhamba kuzo, okanye ukuphulaphula isandi sexilongo. “Ixilongo” luphawu lwesigwebo, nto leyo, kambe ke, ama-Adventist aziyiziyatha aseLawodike angayaziyo.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

Utsho ke uYehova, uthi, Yimani ezindleleni, nibone, nibuze ngemikhondo yamandulo, nithi, Iphi na indlela elungileyo? nihambe kuyo, nize nifumane ukuphumla kwemiphefumlo yenu. Kodwa bathi bona, Asiyi kuhamba kuyo. Kananjalo ndamise abalindi phezu kwenu, ndisithi, Yivani isandi sexilongo. Kodwa bathi bona, Asiyi kuva. Ngako oko yivani, zintlanga, nazi, bandla, oko kuphakathi kwabo. Yiva, hlabathi: yabonani, ndiya kuzisa ububi phezu kwaba bantu, isiqhamo seengcinga zabo; ngokuba abawavanga amazwi am, nomthetho wam bawala. Yeremiya 6:16–19.

The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.

“Ububi” obuziswa phezu “kwebandla” elalayo “ukuphulaphula isandi sexilongo,” nokuba “lihambe” “ezindleleni zakudala,” apho “ukuphumla” kwemvula yamva kwakuya kufunyanwa khona, buyenzeka xa “ibandla” “lilahla umthetho waKhe” ngexesha lomthetho weCawa oza kufika kungekudala.

The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.

Ukusetyenziswa okuphindwe kathathu kukaEliya kuchonga umsebenzi womthunywa nentshukumo ngexesha lomgwebo wokuphumeza, oqala kumthetho weCawa oza kungekudala. Okusondelelene kakhulu nokusetyenziswa okuphindwe kathathu kukaEliya kukusetyenziswa okuphindwe kathathu komthunywa olungiselela indlela yoMthunywa woMnqophiso. Ukusetyenziswa okuphindwe kathathu komthunywa olungiselela indlela kuchonga umsebenzi owenziwa ngumthunywa nentshukumo ngexesha lomgwebo wophando. Umthunywa olungiselela indlela, noEliya, ziindlela zokusebenza eziphindwe kathathu ezisondelelene kakhulu, njengokuba kunjalo nokusetyenziswa okuphindwe kathathu kweRoma kunye nokusetyenziswa okuphindwe kathathu kokuwa kweBhabhiloni, kodwa zineentlukwano ezibalulekileyo ezinxulunyaniswa nomgwebo kaThixo.

The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.

Ukusetyenziswa okuphindwe kathathu kukaEliya nokusetyenziswa okuphindwe kathathu komthunywa olungisa indlela yoMthunywa woMnqophiso kunxulunyaniswa nemisebenzi emibini eyahlukileyo yomgwebo ezalisekiswa nguThixo, ngomthunywa waKhe amnyulileyo nangentshukumo emanyaniswa nesigidimi somthunywa. Loo misebenzi mibini inxulunyaniswa namaxesha amabini awahlukileyo omgwebo, nangona kukho ukugqubana phakathi kweemiqondiso.

The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.

Umsebenzi kaEliya wesithathu nowokugqibela unxulumene nomgwebo wokuphumezisa phezu komanyano oluphindwe kathathu lweBhabheli yanamhlanje, yaye umsebenzi womthunywa olungisa indlela unxulumene nomgwebo wophando nokuhlanjululwa kwabantu bakaThixo. UMalaki isahluko sesithathu waziswa yindinyana yokugqibela yesahluko sesibini.

Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.

Nimdinisile uYehova ngamazwi enu. Kanti nithi, Simdinise ngantoni na? Ngokuba nithi, Wonke owenza ububi ulungile emehlweni kaYehova, yaye uyakholiswa ngabo; nokuba, Uphi na uThixo womgwebo? Yabonani, ndiya kuthuma umthunywa wam, yaye uya kulungisa indlela phambi kwam; kwaye iNkosi eniyifunayo iya kufika ngesiquphe etempileni yayo, kwanguloo mthunywa womnqophiso enikholiswa nguye; yabonani, uya kufika, utsho uYehova wemikhosi. Kodwa ngubani na onokunyamezela umhla wokufika kwakhe? Yaye ngubani na oya kuma xa ebonakala? Kuba unjengomlilo womnyibilikisi, unjengesepha yabahlambululi bempahla; yaye uya kuhlala njengomnyibilikisi nomhlambululi wesilivere; yaye uya kubahlambulula oonyana bakaLevi, abacoce njengokwenziwa igolide nesilivere, ukuze banikele kuYehova umnikelo ngobulungisa. Woba mnandi ke kuYehova umnikelo wakwaYuda nowaseYerusalem, njengakwimihla yamandulo, nanjengakwiminyaka yaphambili. Malaki 2:17–3:4.

In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.

Ngeemihla yokugqibela, ngokobungqina bukaMalaki, uThixo udiniwe yi-Adventism yaseLawodikea ebambelele kwimvukelo yowe-1888. Imvukelo yowe-1888 yafuziselwa yimvukelo kaKora, kaDatan noAbhiram, yaye impikiswano yemfundiso kwimvukelo kaKora yayikukuba abo benza ububi, baselungile na na emehlweni eNkosi.

Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

Ke kaloku uKora unyana kaIzihare, unyana kaKohati, unyana kaLevi, noDatan noAbhiram, oonyana bakaEliyabhi, noOni, unyana kaPelete, oonyana bakaRubhen, bathabatha amadoda; baza basuka bema phambi koMoses, benabathile kubantwana bakwaSirayeli, iinkosana zebandla ezingamakhulu amabini anamashumi amahlanu, amadoda adumileyo ebandleni, amadoda anegama; baza bahlangana ndawonye ukumchasa uMoses nokumchasa uAron, bathi kubo, Nizithwalisa kakhulu, ekubeni lonke ibandla lingcwele, elowo kubo, yaye uYehova uphakathi kwabo; kungani na ngoko niziphakamisa ngaphezu kwebandla likaYehova? Numeri 16:1–3.

In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.

Ngemihla yokugqibela, uThixo udiniwe yi-Adventism yaseLawodikea ebambelele kwimvukelo ka-1957, engento yimbi ngaphandle kokubonakaliswa kwemvukelo ka-1888, ebekwe kwisibhengezo esisemthethweni. Incwadi ethi, Questions on Doctrine, yamisela ngokusisigxina imvukelo ka-1888, eyayikukuphindwa kwemvukelo kaKora, uDatan noAbhiram, ngokobungqina bengelosi eyayalela uDade White ukuba makahleli kwinkomfa ka-1888, ukuze arekhode ukuphindwa kwembali yemvukelo kaKora. Amadoda angamakhulu amabini anamashumi amahlanu adumileyo ahlangana noKora, uDatan noAbhiram, ngokuchasene noMoses, ummeli kaThixo, kuloo mvukelo.

The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.

Amadoda angamashumi amabini anesihlanu aqubuda elangeni kuHezekile isahluko sesibhozo, amele isishumi, okanye inxenye yeshumi, yamadoda angamakhulu amabini anamashumi amahlanu awanikela isiqhumiso kwimvukelo kaKora, noDathan, noAbhiram, awafuzisela iinkokeli zemvukelo yowe-1888, leyo mvukelo yazo yemfundiso yamiselwa ngokusesikweni ngowe-1957, ngokupapashwa kwencwadi ethi Questions on Doctrine.

The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.

Uvukelo lukaKora, uDatan noAbhiram lwala “umgwebo” uThixo awayewunikile, ebabhengeza ukuba baya kubhadula entlango iminyaka emashumi mane. Ubu-Adventist baseLawodike baqalisa ukubhadula entlango yaseLawodike ngowe-1863, emva kokuba beyale isigidimi saseLawodike esasiwezwa ngowe-1856, esavelisa umgwebo wokubhadula entlango iminyaka emininzi engakumbi ngenxa yokuswela kwabo ukholo. Kuvukelo lowe-1888, babesangafuni ukwamkela isigidimi saseLawodike esaziswa ngabaDala uJones noWaggoner.

Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.

Abo bavukelayo ngo-1888 abazange balahle kuphela igunya lomoya laBadala uJones noWaggoner, kodwa balahla negunya lomprofetikazi uEllen White kunye negunya loMoya oyiNgcwele, kuba benza ngokokucinga kokuba lonke ibandla lingcwele ngokulinganayo.

In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”

Ngowe-1863, babebuyile ukuba badle kunye nomprofeti wobuxoki waseBheteli, yaye ngokwenza oko ekugqibeleni bayamkela ingcaciso yosindiso eyayimelwe luvukelo lukaKora, baza emva koko bayibeka ngokusesikweni loo mfundiso yobuxoki encwadini ethi, Questions on Doctrine. Loo mfundiso yinkcazelo yobuxoki “yokugwetyelwa ngokholo.”

The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.

Imvukelo ka-1863 yaba sisiqalo sokugatywa kwezacholo zikaMiller ezazibonakaliswe phezu kwamacwecwe amabini kaHabakuki. KuHabakuki isahluko sesibini, “ingxoxo” yendima yokuqala ekugqibeleni ivelisa iindidi ezimbini zabanquli ezibonakaliswayo ngenxa yokungavumelani kwazo ngomyalezo owatyalazayo.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Yabonani, umphefumlo wakhe ophakamileyo awuthe tye kuye; ke olilungisa luya kuphila ngokholo lwalo. Habhakuki 2:4.

The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.

“Ukholo” lwamalungisa “kwimpikiswano” kaHabakuki isahluko sesibini, lwalusekelwe “embonweni” owawubhalwe ngokucacileyo emacwecweni. Kuvukelo luka-1863, inyathelo lokuqala lokususa oko kwakubhaliwe emacwecweni lafezekiswa ngabo ababengasenalo ukholo lwaba “malungisa.” Uvukelo luka-1863, lwamela imbewu yokuqala yovukelo olwaluthi ekugqibeleni lumisele ngokusesikweni inkcazo yobuxoki yemfundiso yokugwetyelwa ngokholo ngowe-1957.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

“INkosi, ngenceba yayo enkulu, yathumela umyalezo oyexabiso elikhulu kubantu bayo ngoMdala uWaggoner noJones. Lo myalezo wawumele ukuzisa ngokucace ngakumbi phambi kwehlabathi uMsindisi ophakanyisiweyo, umbingelelo wezono zehlabathi lonke. Wabeka phambi kwabantu ukugwetyelwa ngokholo kuMqinisekisi; wamema abantu ukuba bamkele ubulungisa bukaKristu, obubonakaliswa ngokuthobela yonke imithetho kaThixo. Abaninzi babengasamboni kakuhle uYesu. Kwakufuneka amehlo abo ajoliswe kubuntu bakhe bobuthixo, kwiimfanelo zakhe, naseluthandweni lwakhe olungaguqukiyo kusapho loluntu. Onke amandla anikelwe ezandleni zakhe, ukuze abe nokwabela abantu izipho ezityebileyo, enika ummeli woluntu ongenakuzinceda isipho esingenaxabiso esibubulungisa bakhe. Lo ngumyalezo uThixo awawuyalela ukuba unikwe ihlabathi. Ngumyalezo wengelosi yesithathu, omele ukuvakaliswa ngezwi elikhulu, kwaye uhambisane nokuthululwa koMoya wakhe ngomlinganiselo omkhulu.” Testimonies to Ministers, 91.

“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.

“Inyaniso yaleli xesha, isigidimi sengwezi yesithathu, imele ukuvakaliswa ngelizwi elikhulu, okuthetha ngamandla andayo, njengoko sisondela kuvavanyo olukhulu lokugqibela.” The 1888 Materials, 1710.

“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

“Ixesha lovavanyo selisengaphezu kwethu kanye, kuba isikhalo esikhulu sengelosi yesithathu sele siqalile ekutyhilekeni kobulungisa bukaKristu, uMhlawuleli oxolela isono. Esi sisiqalo sokukhanya kwengelosi obuqaqawuli bayo buya kulizalisa ihlabathi liphela.” Selected Messages, incwadi 1, 362.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Imvula yamva imele ukuhla phezu kwabantu bakaThixo. Ingelosi enamandla imele ukuhla ivela ezulwini, kwaye umhlaba wonke umele ukukhanyiswa bubuqaqawuli bayo.” Review and Herald, Aprili 21, 1891.