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# The Book of Daniel - Number Ninety-Seven

Incwadi kaDaniyeli - Inani Lamashumi Alithoba anesiXhenxe

The Triple Application of Elijah: Unveiling the Prophetic Dynamics of Modern Babylon’s Confrontation

Ukusebenza Okuphindwe Kathathu KukaEliya: Ukutyhila Iintshukumo Zobuprofeti Zokungqubana KweBhabheli Yangoku

Author

Jeff Pippenger

Published

February 29, 2024

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The triple application of Elijah represents the external elements of the Elijah of the last days. Elijah represents one man, but also a movement of people. The movement of people who join with the messenger Elijah are taken out of the condition and experience represented by Laodicea.

Ukusetyenziswa kathathu kukaEliya kumela izinto zangaphandle zikaEliya wemihla yokugqibela. UEliya umele umntu omnye, kodwa ukwamele intshukumo yabantu. Intshukumo yabantu abamanyana nomthunywa uEliya ikhutshelwa ngaphandle kwimeko namava amelwe yiLawodike.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Waza uEliya weza kubo bonke abantu, wathi, Kuya kude kube nini na nithingaza phakathi kwezimvo ezibini? Ukuba uYehova enguThixo, mlandeleni; kodwa ukuba nguBhahali, mlandeleni yena. Abantu abamphendulanga nelilizwi. Waza uEliya wathi ebantwini, Mna, mna ndedwa, ndihleli ndingumprofeti kaYehova; kodwa abaprofeti bakaBhahali bangamadoda angamakhulu amane anamashumi amahlanu. 1 Kumkani 18:21, 22.

Whether in the movement of the first or third angel, those who joined with the messenger of that period were either taken out of the history represented by the church of Sardis or the church of Laodicea. Either church is represented by the question of Elijah, concerning how long the people would halt between two opinions. The two opinions they halt between are represented by Habakkuk’s “debate.” The “debate” of Habakkuk chapter two, is a debate between either correct or incorrect methodology. The people that exist when the time of the debate arrives, either in Millerite history or those in the history of the last days are uncertain whether to get off the fence, and if so, they are uncertain as to which side of the fence they should descend to. They therefore answer not a word.

Nokuba kusekwintshukumo yengelosi yokuqala okanye yeyesithathu, abo bazimanya nomthunywa welo xesha basuswa nokuba kwimbali emelwe libandla laseSardesi okanye kwimbali emelwe libandla laseLawodike. Omabini la mabandla amelwe ngumbuzo kaEliya, wokuba koda kube nini na abantu beya kunqumama phakathi kwezimvo ezibini. Ezo zimvo zimbini abanqumama phakathi kwazo zimelwe “yingxoxo” kaHabakuki. “Ingxoxo” kaHabakuki isahluko sesibini yingxoxo phakathi kwendlela echanekileyo yokusebenza okanye engachanekanga. Abantu abakhoyo xa ixesha lengxoxo lifika, nokuba kusekwimbali yamaMillerite okanye kwabo bakwimbali yemihla yokugqibela, abaqinisekanga nokuba mabaphume na ekungathath’ cala; yaye ukuba kunjalo, abaqinisekanga nokuba mabahle baye kweliphi icala locingo. Ngoko ke abaphenduli lizwi.

The Lord ordained a test in the history of the first and the history of the third angels which would manifest whether the one side of the debate, represented by the theological methodology of apostate Protestantism, or the methodology of Miller’s rules of prophetic interpretations, including the rules adopted by Future for America, was the actual message of the latter rain. The test of Mount Carmel that is to begin at the soon coming Sunday law in the United States requires that God identifies who His representative messenger is, as He did with Elijah and in the Millerite history of 1844. As with Elijah, and those who watched but were unwilling to take a position, the methodology was and will be confirmed by the fulfillments of public predictions.

INkosi yamisela uvavanyo kwimbali yengelosi yokuqala nakwimbali yengelosi yesithathu oluya kubonakalisa ukuba ngaba elinye icala lempikiswano, elimelwe yindlela yenkqubo yezakwalizwi yobuProtestanti obuwexukileyo, okanye indlela yemithetho kaMiller yokutolika iziprofeto, kuquka nemithetho eyamkelwe yiFuture for America, yayingumyalezo wokwenene wemvula yasemva. Uvavanyo lweNtaba yeKarmele oluza kuqalisa ngomthetho weCawa osondela ngokukhawuleza eUnited States lufuna ukuba uThixo achonge ukuba ngubani umthunywa waKhe ommelelayo, njengoko Wenzayo ngoEliya nakwimbali yamaMillerite ka-1844. NjengakungoEliya, nakwabo babebukele kodwa bengafuni ukuthabatha icala, indlela leyo yaqinisekiswa kwaye iya kuqinisekiswa ngokuzaliseka kwezibikezelo zasesidlangalaleni.

> “The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Iziprofeto zikaDaniyeli nezikaYohane zimele ukuqondwa. Ziyachazelana. Zinika ihlabathi iinyaniso ekufanele ukuba wonke umntu aziqonde. Ezi ziprofeto zimele ukuba bubungqina ehlabathini. Ngokuzaliseka kwazo kule mihla yokugqibela, ziya kuzichaza ngokwazo.” Kress Collection, 105.

When fire came down and consumed Elijah’s offering, God was confirming to those who silently watched that Elijah was His representative, but by then it was too late for Ahab, Jezebel and her false prophets. This also happened in advance of October 22, 1844 in the Millerite history, and it will happen again in advance of the soon coming Sunday law, which is typified by October 22, 1844. Unfortunately, those who wait until that event to decide, will have by default already decided on the wrong side of the question. The selection of the Elijah messenger must precede his confrontation with Ahab, Jezebel and her false prophets. After the confirmation was accomplished by fire consuming Elijah’s offering, Elijah slew the false prophets.

Xa umlilo wehla wadla umnikelo kaEliya, uThixo wayeqinisekisa kwabo babebukele bethe cwaka ukuba uEliya wayengummeli waKhe, kodwa ngelo xesha kwakusele kusemva kakhulu kuAhabhi, kuIzebhele, nakubaprofeti bakhe bobuxoki. Oku kwenzeka kwangaphambi komhla wama-22 Oktobha 1844 kwimbali yamaMillerite, yaye kuya kwenzeka kwakhona kwangaphambi komthetho weCawa oza kungekudala, ofuziselwa ngumhla wama-22 Oktobha 1844. Ngelishwa, abo balinda kude kube seso siganeko ukuze bagqibe, baya kuthi, ngokungagqibekanga, babe sele begqibe kwicala elingalunganga lombuzo. Ukukhethwa komthunywa onguEliya kufuneka kwandulele ukungqubana kwakhe noAhabhi, noIzebhele, nabaprofeti bakhe bobuxoki. Emva kokuba ukuqinisekiswa kufezekisiwe ngokuba umlilo udle umnikelo kaEliya, uEliya wababulala abaprofeti bobuxoki.

The false prophet is the sixth kingdom of Bible prophecy, and it ends its reign as the sixth kingdom at the soon-coming Sunday law, which is where Elijah slew the false prophets. Thereafter the full outpouring of rain began. In Millerite history, the messenger and his message were identified in contrast with those who in the context began to fulfill their role as apostate Protestantism (which is the false prophet of Elijah’s testimony), and one of the three powers that lead the world to Armageddon. God ordained that after October 22, 1844, the newly identified true prophetic movement would finish His work on earth, but the movement transitioned into Laodicea and shortly thereafter ceased to be a “movement”, because it became a legally accepted Church.

Umprofeti wobuxoki bubukumkani besithandathu besiprofeto seBhayibhile, yaye buphelisa ulawulo lwabo njengobukumkani besithandathu kumthetho weCawa osondelayo, apho uEliya wabulala khona abaprofeti bobuxoki. Emva koko kwaqalisa ukuthululwa okupheleleyo kwemvula. Kwimbali yamaMillerite, umthunywa nesigidimi sakhe bachongwa ngokuchaseneyo nabo abathi, kuloo meko, baqalisa ukuzalisekisa indima yabo njengobuProtestanti obuwexukileyo (obo bungumprofeti wobuxoki wobungqina bukaEliya), yaye bengomnye wamandla amathathu akhokelela ihlabathi eArmagedon. UThixo wamisa ukuba emva ko-Oktobha 22, 1844, intshukumo entsha eyayisandula ukuchongwa yokwenyaniso yesiprofeto yayiya kuwugqiba umsebenzi waKhe emhlabeni, kodwa loo ntshukumo yatshintshela eLawodike yaza kungekudala emva koko yayeka ukuba “yintshukumo”, kuba yaba liBandla elamkelwe ngokusemthethweni.

With these elements of the first Elijah in our minds, we will now address the prophetic characteristics of the second Elijah for the purpose of identifying and establishing who is the third Elijah of the last days. Jesus identified John the Baptist as the one who fulfilled the last prophecy of the Old Testament.

Ngale miba kaEliya wokuqala ezingqondweni zethu, ngoku siya kujongana neempawu zobuprofeti zikaEliya wesibini ngenjongo yokuchonga nokumisela ukuba ngubani uEliya wesithathu wemihla yokugqibela. UYesu wamchaza uYohane umBhaptizi njengalowo wazalisekisa isiprofeto sokugqibela seTestamente eNdala.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Yabonani, ndiya kunithumela uEliya umprofeti, phambi kokuza kwemini enkulu neyoyikekayo yeNkosi: yaye uya kuyibuyisela intliziyo yooyise ebantwaneni, nentliziyo yabantwana kooyise, hleze ndize ndibethe ihlabathi ngesiqalekiso. Malaki 4:5, 6.

Though Jesus identified John as the Elijah who was to come, John did not fully meet all the elements of the prediction of the Elijah to come, for the third and final Elijah comes before the great and dreadful day of the Lord, which is the time of the Seven Last Plagues, that conclude with the Second Coming of Christ. John was never-the-less the second Elijah, and his witness combined with the first Elijah identifies and establishes the third and final Elijah.

Nangona uYesu wamchaza uYohane njengoEliya owayemelwe kukufika, uYohane akazange azizalisekise ngokupheleleyo zonke iinxalenye zesiprofeto ngoEliya oza kufika; kuba uEliya wesithathu nowokugqibela ufika ngaphambi komhla omkhulu nowoyikekayo weNkosi, owixesha leeZibetho eziSixhenxe zokuGqibela, eziphela ngoKuza kweSibini kukaKristu. Noko ke, uYohane wayenguEliya wesibini, yaye ubungqina bakhe, budityaniswe nobukaEliya wokuqala, bumchaza yaye bumisela uEliya wesithathu nowokugqibela.

Just as Elijah confronted a threefold representation of modern Babylon’s dragon, beast and false prophet, so too, John was confronted with a Roman authority (Herod), an impure woman (Herodias) and her daughter (Salome). Mount Carmel typified October 22, 1844, which in turn represents the Sunday law in the United States. At the Sunday law crisis the threefold union is brought about.

Kanye njengoko uEliya wajongana nomfuziselo oneenkalo ezintathu wenamba, werhamncwa, nomprofeti wobuxoki beBhabhiloni yanamhlanje, ngokunjalo noYohane wajongana negunya laseRoma (uHerode), umfazi ongcolileyo (uHerodiya) nentombi yakhe (uSalome). INtaba yeKarmele yayiyimfuziselo ka-Oktobha 22, 1844, nto leyo ke emela umthetho weCawa eUnited States. Ngexesha lentlekele yomthetho weCawa, umanyano oluneenkalo ezintathu luzalisekiswa.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Ngommiselo onyanzelisa ukusekwa kobuPapa ngokwaphula umthetho kaThixo, isizwe sethu siya kuziqhawula ngokupheleleyo ebubulungiseni. Xa ubuProtestanti buya kolula isandla sabo ngaphesheya komsantsa ukuze bubambe isandla samandla obuRoma, xa buya kuwela phezu kwenzonzobila ukuze budibanise izandla noMoya wobuMimoya, xa, phantsi kwempembelelo yalo manyano luphindwe kathathu, ilizwe lethu liya kuzikhanyela zonke izimiso zoMgaqo-siseko walo njengorhulumente wobuProtestanti nowoburiphabhlikhi, lize lenze amalungiselelo okusasazwa kobuxoki nokulukuhla kobuPapa, ngoko ke singazi ukuba ixesha lifikile lokusebenza okumangalisayo kukaSathana nokuba isiphelo sisondele.” Testimonies, umqulu 5, 451.

In the story of Herod, we find that as a representative of pagan Rome, he is a representative of the “ten kings” of pagan Rome, and therefore symbolizes the ten kings of Revelation seventeen that give their kingdom to the whore for one hour. Herod was typified by Ahab. Both were in marriages that were unlawful. Ahab, who was of Israel was forbidden to marry a woman who was not an Israelite woman, and Herod had taken his brother’s wife to marry. The fornication of the whore of Tyre and Babylon with the kings of the earth is represented by Ahab and Herod’s unlawful relationship with Jezebel and Herodias.

Kwibali likaHerode, sifumanisa ukuba, njengommeli weRoma yobuhedeni, ungummeli “wookumkani abalishumi” beRoma yobuhedeni, yaye ngoko ke ufuzisela ookumkani abalishumi beSityhilelo seshumi elinesixhenxe abanika ubukumkani babo kwihenyukazi kangangeyure enye. UHerode wayengumfuziselo ochazwe kwangaphambili nguAhabhi. Bobabini babekwizitshato ezazingekho mthethweni. UAhabhi, owayengowakwaSirayeli, wayenganqatshelwe ukutshata umfazi owayengengowomSirayelikazi, yaye uHerode wayethabathe umfazi womntakwabo ukuba amtshate. Ubuhehesi behenyukazi laseTire nelaseBhabheli kunye nookumkani bomhlaba bumelwe lulwalamano olungekho mthethweni lukaAhabhi noHerode noIzebhele noHerodiya.

The confrontation at Mount Carmel with Ahab, was represented as a birthday celebration for Herod. At the Sunday law the United States ceases to be the sixth kingdom of Bible prophecy, and the ten kings become the seventh kingdom. At their birthday as the seventh kingdom, Herod in a drunken feast agrees to give up to half of his kingdom to Salome, the daughter of Herodias. The ten kings agree to give their kingdom unto the beast, and they do so for they have been deceived by the false prophet (the United States) and are spiritually “drunken”.

Ukujongana eNtabeni yeKarmele noAhabhi, kwakumelwe njengombhiyozo womhla wokuzalwa kaHerode. Ngexesha lomthetho weCawa iUnited States iyeka ukuba bubukumkani besithandathu besiprofeto seBhayibhile, aze ookumkani abalishumi babe bubukumkani besixhenxe. Ngomhla wokuzalwa kwabo njengobukumkani besixhenxe, uHerode, esidlangalaleni sesidlo sotywala, uyavuma ukunikela kuSalome, intombi kaHerodiya, ukuya kutsho kwisiqingatha sobukumkani bakhe. Ookumkani abalishumi bayavuma ukunikela ubukumkani babo kulo mrhamncwa, yaye benjenjalo kuba bekhohlisiwe ngumprofeti wobuxoki (iUnited States) yaye ngokwasemoyeni “banxilile”.

At Mount Carmel the false prophets danced all day in an attempt to deceive, and at Herod’s birthday party Salome, the daughter of Herodias did a dance to deceive the drunken king. In doing so the daughter of Herodias secured Ahab’s authority to kill John the Baptist. At the Sunday law in the United States, the United States will deceive the entire world into accepting a world-wide image of the beast that consists of a kingdom that is half churchcraft and half statecraft. The deception of the world by the United States, who is the false prophet of the threefold union, was prefigured by the dance of Jezebel’s prophets and the daughter of Jezebel (Salome), for Jezebel is Catholicism and apostate Protestantism is her daughters (as Salome).

Entabeni iKarmele abaprofeti bobuxoki badanisa imini yonke bezama ukukhohlisa, yaye ethekweni lokuzalwa likaHerode uSalome, intombi kaHerodiya, wenza umdaniso ukuze akhohlise ukumkani onxilileyo. Ngokwenjenjalo intombi kaHerodiya yaqinisekisa igunya lika-Ahabhi lokuba kubulawe uYohane umBhaptizi. Kumthetho weCawa ngeCawe eUnited States, iUnited States iya kulahlekisa ihlabathi lonke ekwamkeleni umfanekiselo werhamncwa wehlabathi lonke oquka ubukumkani obuyinxalenye yesiqingatha sobuqhophololo becawa nesinye isiqingatha sobuqhophololo borhulumente. Ukulahlekiswa kwehlabathi yiUnited States, engumprofeti wobuxoki womanyano oluthathu, kwakufuziselwe kwangaphambili ngumdaniso wabaprofeti bakaIzebhele nentombi kaIzebhele (uSalome), kuba uIzebhele ubuKatolika yaye ubuProtestanti obuwexukileyo ziintombi zakhe (njengoSalome).

Persecution begins at the soon-coming Sunday law that involves death, as represented by the second Elijah’s head being removed and placed into a basket for the papacy, represented by Herodias. At that point the deadly wound of the papacy is fully healed, she is no longer forgotten and the latter rain is poured out without measure, as the ensign of the one hundred and forty-four thousand is lifted up. At that point Islam of the third Woe strikes, and the progressive judgment of the great whore who sits upon many waters begins. Her judgment is doubled.

Intshutshiso iqala kumthetho weCawa ozayo kungekudala oquka ukufa, njengoko kubonakaliswa ngokusikwa kwentloko kaEliya wesibini yaze yabekwa engobozini ngenxa yobupopu, obumelwa nguHerodiya. Ngelo xesha inxeba elibulalayo lobupopu liphiliswa ngokupheleleyo, akasasalibalekanga, yaye imvula yasemva ithululwa ingenamlinganiselo, njengoko iflegi yabangamakhulu alikhulu anamashumi amane anesine iphakanyiswa. Ngelo xesha iSilamsi soBubi besithathu siyahlasela, yaye isigwebo esiqhubekayo sehenyukazi enkulu ehleli phezu kwamanzi amaninzi siqala. Isigwebo saso siphindwa kabini.

> 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Ndaza ndeva elinye ilizwi liphuma ezulwini, lisithi, Phumani kuye, bantu bam, ukuze ningabi ngababelana ngezono zakhe, nokuze ningamkeli kwizibetho zakhe. Kuba izono zakhe zifikelela ezulwini, yaye uThixo uzikhumbule izenzo zakhe ezigwenxa. Mvuzeni njengoko wanivuza nina, nimphindele kabini ngokwemisebenzi yakhe; endebeni ayizalisileyo, mzaliseleni kabini. ISityhilelo 18:4–6.

Her judgment is doubled, for she was not yet judged for the murders she accomplished during the Dark Ages from the year 538 unto 1798. In the fifth seal, those the papacy had murdered are symbolically portrayed beneath the altar asking when God would judge the whore of Rome, and they are told to rest in their graves until a second group of martyrs that are to be murdered as they had been murdered are made up. When her judgment comes it is doubled for she will have twice murdered God’s faithful people.

Umgwebo wakhe uphindwe kabini, kuba wayengekagwetywa ngenxa yokubulala awakwenza ngexesha lamaXesha oBumnyama ukusukela ngonyaka ka-538 kude kube ngu-1798. Kwisitywina sesihlanu, abo ubupopu owababulelayo babonakaliswa ngokomfuziselo bephantsi kwesibingelelo becela ukuba uThixo uya kuligweba nini ihenyukazi laseRoma, yaye baxelelwa ukuba baphumle emangcwabeni abo de kuzaliseke iqela lesibini labafel’ ukholo abaza kubulawa njengoko nabo babebulewe. Xa umgwebo walo ufika uphindwe kabini kuba liya kube libabulele kabini abantu bakaThixo abathembekileyo.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Yaye yakuvula itywina lesihlanu, ndabona phantsi kwesibingelelo imiphefumlo yabo babebulewe ngenxa yelizwi likaThixo, nangenxa yobungqina ababebubambile; badanduluka ngezwi elikhulu, besithi, Koda kube nini na, Nkosi, engcwele nenyanisekileyo, ungagwebi, ungayiphindezeli negazi lethu kwabahleli emhlabeni? Banikwa ke ngamnye kubo iingubo ezimhlophe; kwathiwa kubo mabadambe okwethutyana nje oluncinane, zide zizaliseke nazo izicaka ezingoogxa babo nabazalwana babo, abaza kubulawa njengabo. ISityhilelo 6:9–11.

Sister White places the passage of the martyrs of the fifth seal at the Sunday law where God’s other flock is called out of Babylon, which is Herod’s birthday party when the ten kings agree to give their seventh kingdom unto the eighth kingdom that is of the seven.

USister White ubeka isicatshulwa sabafeli-nkolo setywina lesihlanu kumthetho weCawa, apho omnye umhlambi kaThixo ubizwa uphume eBhabheli, nto leyo engumsitho wokuzalwa kukaHerode, xa ookumkani abalishumi bevumelana ukunikela ubukumkani babo besixhenxe kubukumkani besibhozo obuphuma kwabasixhenxe.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> “Xa kwakuvulwa itywina lesihlanu, uYohane umTyhili embonweni wabona phantsi kwesibingelelo iqela labo babebulewe ngenxa yeLizwi likaThixo nangobungqina bukaYesu Kristu. Emva koku kwalandela iziganeko ezichazwe kwisahluko seshumi elinesibhozo seSityhilelo, xa abo bathembekileyo nabanenyaniso bebizelwa ukuba baphume eBhabheli. [ISityhilelo 18:1–5, sicatshulwe.]” Manuscript Releases, umqulu 20, 14.

Those who are called out of Babylon make up the second group of martyrs that are murdered by the papacy as Herodias did to the second Elijah. Sister White also places the fifth seal at the opening of the final seal.

Abo babizelwe bephuma eBhabhiloni benza iqela lesibini labafel’ ukholo ababulawayo bubupapa, njengoko uHerodiya wenjenjalo kuEliya wesibini. USister White kananjalo ubeka itywina lesihlanu ekuvulweni kwetywina lokugqibela.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> “‘Yathi yakulivula itywina lesihlanu, ndabona phantsi kwesibingelelo imiphefumlo yabo babebulewe ngenxa yelizwi likaThixo, nangenxa yobungqina ababebubambile; badanduluka ngezwi elikhulu, besithi, Koda kube nini, Nkosi, eNgcwele neNyanisekileyo, ungasagwebi, ungaphindezeli igazi lethu kwabo bahlala emhlabeni? Banikwa ke elowo kubo iingubo ezimhlophe [Kwabhengezwa ukuba bamsulwa kwaye bangcwele]; kwathiwa kubo, mabaphumle okwethutyana nje, kude kuzaliseke inani labakhonzi kunye nabo nabazalwana babo, ababeza kubulawa njengabo’ [ISityhilelo 6:9–11]. Apha kwakuboniswe uYohane iziganeko ezazingeyizo ezazisenzeka ngokwenene ngelo xesha, koko ezaziza kubakho ngexesha elizayo.

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> “ISityhilelo 8:1–4 icatshuliwe.” Manuscript Releases, umqulu 20, 197.

The prayers of those murdered by the papacy during the Dark Ages are “remembered” during the opening of the “seventh seal,” which identifies that the “seventh seal” is opened at the soon-coming Sunday law, for it is there that God remembers her iniquities.

Imithandazo yabo babulawa ngupopu ngexesha leeXesha zoBumnyama “iyakhunjulwa” ngexesha lokuvulwa “kwetywina lesixhenxe,” nto leyo ebonisa ukuba “itywina lesixhenxe” livulwa ngexesha lomthetho weCawa oza kusondela kungekudala, kuba kulapho uThixo azikhumbulayo khona izono zakhe.

> 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Ndaza ndeva elinye ilizwi liphuma ezulwini, lisithi, Phumani kuye, bantu bam, ukuze ningabi ngabahlanganyeli ezonweni zakhe, nokuze ningamkeli kwizibetho zakhe. Kuba izono zakhe zifike zaya ezulwini, yaye uThixo uzikhumbule iintlondi zakhe. Mbuyekezeleni njengoko wanibuyekeza nina, nimphindisele kabini ngokwemisebenzi yakhe; endebeni ayizalisileyo, yimzalisele kabini. ISityhilelo 18:4–6.

The first Elijah witnesses to the confrontation that occurs between the one hundred and forty-four thousand and the threefold union which leads the world to Armageddon in the last days. The second Elijah (John the Baptist), repeats and enlarges the testimony of the first Elijah and together (line upon line), they identify and establish the prophetic characteristics of the third and final Elijah. The third Elijah is represented by a beginning Elijah (Miller), and an ending Elijah, for the movement of the first angel is repeated in the movement of the third angel.

UEliya wokuqala unika ubungqina ngokungqubana okwenzekayo phakathi kwamawaka alikhulu elinamashumi amane anesine nomanyano oluphindwe kathathu olukhokelela ihlabathi eArmagedon ngemihla yokugqibela. UEliya wesibini (uYohane umBhaptizi), uyaphinda aze andise ubungqina bukaEliya wokuqala, yaye kunye (umgca phezu komgca), bachonga baze bamise iimpawu zobuprofeti zikaEliya wesithathu nowokugqibela. UEliya wesithathu umelwe nguEliya wokuqala (uMiller), noEliya wokugqibela, kuba intshukumo yengelosi yokuqala iphinda-phindwa kwintshukumo yengelosi yesithathu.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows.” The 1888 Materials, 803, 804.

> “UThixo uyinike indawo yayo emgceni wesiprofeto imiyalezo yeSityhilelo 14, kwaye umsebenzi wayo awuyi kuyeka kude kube sekupheleni kwembali yalo mhlaba. Imiyalezo yengelosi yokuqala neyesibini iseyinyaniso kweli xesha, yaye imele ihambe ngokuhambelanayo nale ilandelayo.” The 1888 Materials, 803, 804.

The third Elijah possesses the signature of Alpha and Omega, for it represents a beginning and ending Elijah. Both the first and the last Elijah represent a movement, either of the first or third angel of Revelation fourteen.

UEliya wesithathu unomqondiso ka-Alfa no-Omega, kuba umela uEliya wesiqalo nowesiphelo. Bobabini uEliya wokuqala nowokugqibela bamele intshukumo, nokuba yeyesithunywa sokuqala okanye eyesithunywa sesithathu seSityhilelo seshumi elinesine.

> “The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.

> “Umsebenzi kaYohane umBhaptizi, nomsebenzi wabo bathi ngemihla yokugqibela baphume benomoya namandla kaEliya ukuze bavuse abantu ekubandakaleni kwabo, ufana ngeendlela ezininzi. Umsebenzi wakhe uluhlobo lomsebenzi omelwe kukwenziwa kweli xesha. UKristu uza kuza okwesibini ukuze agwebe ihlabathi ngobulungisa. Abathunywa bakaThixo abathwele isigidimi sokugqibela sesilumkiso esimele ukunikelwa ehlabathini, bamele ukulungisa indlela yokuza kwesibini kukaKristu, njengoko uYohane wayilungisayo indlela yokuza kwakhe kokuqala. Kulo msebenzi wokulungiselela, ‘yonke intili iya kuphakanyiswa, nayo yonke intaba nenduli ziya kuthotywa; neendawo ezigoso ziya kwenziwa zithe tye, neendawo ezimagqagala zibe yithafa’ kuba imbali iza kuphindwa, kwaye kwakhona ‘ubuqaqawuli bukaYehova buya kutyhilwa, yaye yonke inyama iya kububona kunye; kuba umlomo kaYehova uthethile.’” Southern Watchman, Matshi 21, 1905.

The triple application of Elijah represents the confrontation between Elijah and the movement associated with Elijah and the threefold union of Modern Babylon. It is closely related to the triple application of the messenger who prepares the way for the Messenger of the Covenant, but that line represents the internal dynamics of the movement and messenger. In both triple applications the third and final fulfillment of the messenger and movement are represented by Alpha and Omega as representing a beginning fulfillment and an ending fulfillment.

Ukusetyenziswa kathathu kukaEliya kubonisa ukujongana phakathi kukaEliya nentshukumo enxulunyaniswa noEliya, kunye nomanyano oluphindwe kathathu lweBhabheli yale Mihla. Kunxulumene ngokusondeleyo nokusetyenziswa kathathu komthunywa olungisa indlela yoMthunywa womnqophiso, kodwa loo mgca umele iimeko zangaphakathi zentshukumo nomthunywa. Kuzo zombini ezi ndlela zokusetyenziswa kathathu, ukuzaliseka kwesithathu nokokugqibela komthunywa nentshukumo kumelwe nguAlfa noOmega, njengabamele ukuzaliseka kokuqala nokuzaliseka kokugqibela.

The third and final Elijah represents the movement of the third angel, which is the movement of the one hundred and forty-four thousand, who will be lifted up as an ensign to call the great multitude out of Babylon when the hour of the great earthquake of Revelation eleven arrives. Before that hour, the messenger and the movement will be identified in contrast with the counterfeit movement that presents a counterfeit latter rain message of peace and safety.

UEliya wesithathu nowokugqibela umele intshukumo yengelosi yesithathu, eyintshukumo yabaliwaka elinye elinamakhulu amane anamashumi amane anesine amawaka, abaya kuphakanyiswa njengomqondiso wokubizela isihlwele esikhulu siphume eBhabheli xa kufika ilixa lenyikima enkulu yeSityhilelo seshumi elinanye. Phambi kwelo lixa, umthunywa nentshukumo baya kuchongwa ngokuchaseneyo nentshukumo yobuxoki ebonisa isigidimi sobuxoki semvula yamva soxolo nokhuseleko.

The distinctions between the true and false message and messenger are to be recognized by the fulfillment of the message. These articles began at the end of July, 2023, and well before the massacre of October 7, the articles were identifying that the true latter rain message identifies Islam of the third Woe, and that the message began on September 11, 2001. The articles identified that the angering of the nations which began at that time according to inspiration was as a woman in travail, and therefore the angering and troubles brought upon planet earth would continue to escalate until the close of probation.

Umahluko phakathi kwesigidimi nomthunywa wokwenyaniso, nalowo wobuxoki, umele uqatshelwe ngokuzaliseka kwesigidimi eso. La manqaku aqala ekupheleni kukaJulayi, 2023, yaye kudala phambi kokubulawa kwabantu okukhulu kwango-Oktobha 7, la manqaku ayesechaza ukuba isigidimi sokwenyaniso semvula yamva sichaza ubuSilamsi bayehe lesithathu, nokuba eso sigidimi saqala ngoSeptemba 11, 2001. La manqaku achaza ukuba ukucaphukiswa kweentlanga okwathi kwaqalisa ngelo xesha ngokokuphefumlelwa kwakunjengomfazi osemiqatheni yokubeleka, yaye ngoko ke ukucaphukiswa neenkathazo ezaziziswa phezu kwehlabathi lethu zaziza kuqhubeka zanda de kuvalwe ixesha lobabalo.

We will continue the study in our next article.

Siza kuqhubeka esi sifundo kwinqaku lethu elilandelayo.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “Akwaba abantu bakaThixo babenokuqonda intshabalalo ezayo yamawaka ezixeko, ngoku esele phantse zinikelwe kunqulo-zithixo! Kodwa abaninzi kwabo bamele ukuba bevakalisa inyaniso batyhola baze bagwebe abazalwana babo. Xa amandla kaThixo aguqulayo efika ezingqondweni, kuya kubakho utshintsho olucacileyo. Abantu abayi kuba nakuthambekela ekugxekeni nasekudilizeni. Abayi kuma kwindawo ethintela ukukhanya ekukhanyeni ehlabathini. Ukugxeka kwabo, ukutyhola kwabo, kuya kuphela. Amandla otshaba ayazihlanganisa ukulungiselela imfazwe. Iingxabano eziqatha ziphambi kwethu. Sondelelani, bazalwana noodade, sondelelani. Bambisanani noKristu. ‘Musani ukuthi, Ligqiza,... ningakoyiki ukoyika kwabo, ningabi nankwantyo. Yenzani ingcwele iNkosi yemikhosi ngokwayo; mayibe luloyiko lwenu, ibe sisothuso senu. Yena uya kuba yindawo engcwele; kodwa abe lilitye lesikhubekiso nelitye elibangela ukuwa kuzo zombini izindlu zakwaSirayeli, abe ngumgibe nomnatha kubemi baseYerusalem. Kwaye abaninzi phakathi kwabo baya kukhubeka, bawe, baqhekeke, babanjiswe, bathinjwe.’”

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Ihlabathi liyindawo yemidlalo yeqonga. Abadlali, abangabemi balo, balungiselela ukwenza indima yabo kumdlalo omkhulu wokugqibela. UThixo akasabonwa. Kwizihlwele ezikhulu zoluntu akukho manyano, ngaphandle kokuba abantu benza umanyano ukuze baphumeze iinjongo zabo zobuqu. UThixo ukhangele. Iinjongo zakhe ngokubhekisele kubemi bakhe abavukelayo ziya kuzalisekiswa. Ihlabathi alinikwanga ezandleni zabantu, nangona uThixo evumela iziqalelo zesiphithiphithi nezingxwabangxwaba ukuba zilawule okwethutyana. Amandla avela ezantsi asebenza ukuzisa ezona ndawo zokugqibela ezinkulu kulo mdlalo,—uSathana esiza njengoKristu, esebenza ngako konke ukulukuhla kokungalungisa phakathi kwabo bazibophelela kunye kwiimfihlo zemibutho. Abo banikezela kumnqweno wokwenza umanyano basebenza bezalisekisa amacebo otshaba. Unobangela uya kulandelwa sisiphumo.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Ukwaphula umthetho sekuphantse kwafikelela emlinganisweni wako wokugqibela. Isiphithiphithi sizalise ihlabathi, yaye kungekudala uloyiko olukhulu luza kwehlela abantu. Isiphelo sisondele kakhulu. Thina siyaziyo inyaniso sifanele ukuba sizilungiselele oko kuza kuthi kungekudala kwehlele ihlabathi njengommangaliso ogqumayo nonamandla.” Review and Herald, September 10, 1903.

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