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# The Book of Daniel - Number Ninety-Nine

Incwadi kaDaniyeli - Inombolo Engamashumi Ayisishiyagalolunye Nesishiyagalolunye

The Last Days and the Judgment of God: Unveiling Prophetic Insights

Izinsuku Zokugcina kanye Nokwahlulelwa KukaNkulunkulu: Ukwambulwa Kokuqonda Okungokwesiprofetho

Author

Jeff Pippenger

Published

February 29, 2024

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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.

“Izinsuku zokugcina” zimelela ukumemezelwa kokuvulwa kokwahlulela ekuhambeni kwengelosi yokuqala, futhi ekuhambeni kwengelosi yesithathu, kumenyezelwa ukuvalwa kokwahlulela. “Ezinsukwini zokugcina” abantu bakaNkulunkulu bavuswa, futhi bayavuswa, ukuze bamemezele ukwahlulela kukaNkulunkulu; kodwa ukuze umuntu abe yisithunywa sokwahlulela kukaNkulunkulu, kumelwe akuqonde ukwahlulela. Isici esiyinhloko se-Adventism yaseLawodikeya, kokubili isigaba sabafundileyo nesigaba sabangafundile, siwukuthi abakwazi ukwahlulela kukaNkulunkulu. Bonke abaprofethi bakhuluma ngokuqondile kakhulu ngezinsuku zokugcina kunangezinsuku ababebuphila kuzo.

> “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.

> “Umprofethi ngamunye wasendulo akakhulumanga kakhulu ngenxa yesikhathi sakhe kunangenxa yesethu, ukuze ukuprofetha kwabo kusebenze kithi. ‘Kepha zonke lezi zinto zabehlela bona zaba yizibonelo; futhi zalotshwa ukuze zixwayise thina, esehlelwe ukuphela komhlaba.’ 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 abaprofethi bayavumelana bodwa, ngakho-ke iziprofetho zabo zonke ziveza umfanekiso ofanayo, futhi lowo mfanekiso ungowezinsuku zokugcina, okuyizinsuku zokwahlulela.

> 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.

> Imimoya yabaprofethi iyalawulwa ngabaprofethi. Ngokuba uNkulunkulu akasuye umsunguli wesiphithiphithi, kodwa owokuthula, njengasemabandleni onke abangcwele. 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.

IJerusalema embonweni kaHezekeli oqala esahlukweni sesishiyagalombili, iyibandla likaNkulunkulu, eliyibandla labaSeventh-day Adventist laseLawodisiya ezinsukwini zokugcina. Izahluko zesishiyagalombili nesesishiyagalolunye zikaHezekeli ziveza izigaba ezimbili zabakhulekeli ekuphetheni kokwahlulelwa kwendlu kaNkulunkulu. Esinye isigaba simelwe ngamadoda amadala angamashumi amabili nanhlanu akhothamela ilanga, kodwa labo ababubulayo bakhale ngenxa yezinengiso ezenziwa ebandleni nasezweni, bamukela uphawu lukaNkulunkulu. Esahlukweni seshumi nanye, umbono kaHezekeli uyaqhubeka nomfanekiso wokujeziswa kwalawo madoda angamashumi amabili nanhlanu akhothamela ilanga.

> 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.

> Ngaphezu kwalokho umoya wangiphakamisa, wangiletha esangweni elingasempumalanga lendlu kaJehova, elibheke ngasempumalanga; bheka, emnyango wesango kwakukhona amadoda angamashumi amabili nanhlanu; phakathi kwawo ngabona uJahazaniya indodana ka-Azuri, noPelathiya indodana kaBenaya, izikhulu zabantu. Wayesethi kimi: Ndodana yomuntu, lawa ngamadoda aceba okubi, anikeza iseluleko esibi kulo muzi; athi: Akusona isikhathi esiseduze; masakhe izindlu; lo muzi uyimbiza, thina siyinyama. Ngakho-ke profetha ngokumelene nawo, profetha, ndodana yomuntu. Umoya kaJehova wase uwelela phezu kwami, wathi kimi: Khuluma; usho kanje uJehova: Nikhulume kanjalo, nina ndlu ka-Israyeli; ngokuba ngiyakwazi izinto ezifika emqondweni wenu, zonke zazo. Nandisile ababulewe benu kulo muzi, nagcwalisa imigwaqo yawo ngabafileyo. Ngakho-ke usho kanje uJehova uNkulunkulu: Ababulewe benu enibabeke phakathi kwawo, bona bayinyama, nalo muzi uyimbiza; kodwa mina ngiyonikhipha phakathi kwawo. Nalesaba inkemba; mina ngiyoletha inkemba phezu kwenu, usho uJehova uNkulunkulu. Ngiyonikhipha phakathi kwawo, ngininikele ezandleni zabezizwe, ngenze izahlulelo phakathi kwenu. Hezekeli 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.

IJerusalema ichazwa njenge“bhodwe,” kuthi abantu baseJerusalema babe “inyama” ephekwa ebhodweni, eliyimbiza. Ukwahlulela kwababi okwenziwa yizingelosi ezinezikhali zokubhubhisa ezandleni zazo, ngesikhathi sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane (ngokuba uDade White uthi ukubekwa uphawu kukaHezekeli isahluko sesishiyagalolunye kuyefana nokubekwa uphawu kweSambulo isahluko sesikhombisa), kuhlanganisa iqiniso lokuthi ababi bayasuswa eJerusalema. Emthethweni weSonto osuzayo maduze, iJerusalema elingokomoya liyohlanzwa futhi liphakanyiswe libe yisibonakaliso ngaphezu kwazo zonke izintaba.

> 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.

> Kuyakuthi ezinsukwini zokugcina intaba yendlu kaJehova iyakusimiswa esiqongweni sezintaba, iphakanyiswe ngaphezu kwamagquma; zonke izizwe ziyakugobhozela kuyo. Abantu abaningi bayakuya bathi: Wozani, sikhuphukele entabeni kaJehova, endlini kaNkulunkulu kaJakobe; uyakusifundisa ngezindlela zakhe, sihambe ezindleleni zakhe; ngokuba eSiyoni kuyakuphuma umthetho, nezwi likaJehova eJerusalema. 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.

Ukuhlanzwa okwenzelwa iJerusalema ngesikhathi somthetho weSonto, kungukususwa kwama-Adventist aseLawodikeya, kube sekusele kuphela ama-Adventist aseFiladelfiya. Isakhiwo esisemthethweni senhlangano sibe sesiphelile, ngokuba uhulumeni wase-United States uyinhlangano ephethe ekuhlelweni okusemthethweni okwenziwa ngo-1863, futhi lapho uhulumeni wase-United States ephoqelela ukugcinwa kweSonto ezweni, isakhiwo senhlangano sebandla lama-Seventh-day Adventist siyachithwa ngokomthetho, noma mhlawumbe igama laso liguqulwe ngokomthetho libe yinto ehambisana nohlelo lwebandla lama-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.

Lapho ababi baseJerusalema bekhishwa ebhodweni, yizingelosi ezibhubhisayo, ibandla lama-Adventist laseLawodikeya liyaphela, kuthi ukunyakaza kwaseFiladelfiya kube yiJerusalema elingokomoya eliphakanyiswa njengophawu. UMika ukhuluma namadoda asendulo, u-Isaya awabiza ngokuthi amadoda adelelayo abiza ukukhanya ngokuthi ubumnyama nobumnyama ngokuthi ukukhanya, futhi ngombuzo ukhomba ukuthi amadoda asendulo kwakufanele ukuba ayazi “ukwahlulela.” Kwakufanele ukuba ayesazi isikhathi sokuhanjelwa 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.

> Ngase ngithi, Yizwani, ngiyanincenga, nina baholi bakaJakobe, nani zikhulu zendlu yakwa-Israyeli; akusikho yini okwenu ukwazi ukwahlulela? Nina enizonda okuhle, nithande okubi; enihlwitha isikhumba sabo emizimbeni yabo, nenyama yabo emathanjeni abo; enidla futhi inyama yabantu bami, nibahlinze isikhumba sabo; nehlephule amathambo abo, nibaqathe babe yizicucu, njengokwembiza, nanjengenyama ephakathi kwegedlela. 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.”

UNkulunkulu wayehlose, futhi usaqhubeka ehlose, ukuba abantu baKhe bezinsuku zokugcina “bakwazi ukwahlulela,” futhi ukwahlulela akusiyo imiqondo eyodwa kuphela. Kungumlando oqhubekayo, onezingxenye eziningana nezimpawu ezithile zomgwaqo. Kuyisikhathi sesiprofetho esaqala ngo-1798, futhi siyaqhubeka kuze kube sekupheleni kweminyaka eyinkulungwane. Kokubili kuwukwahlulela okuphenyayo nokokufeza isinqumo. Kwenziwa phezu kwawo wonke umuntu owake waphila emhlabeni, kanye nasezingelosini ezaxoshwa ezulwini. Izikhathi zokwahlulela ziyingxenye ebalulekile yokuqonda kwabathembekileyo bakaNkulunkulu ezinsukwini zokugcina, ngoba impendulo embuzweni kaMika ithi, “yebo, u-Israyeli kumelwe aqonde ukwahlulela.”

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.”

UJeremiya uveza ukuthi amadoda amadala aseJerusalema ezinsukwini zokugcina amelela ukuphelela “kokuhlehla okungapheli,” njengoba kumelwe yizizukulwane ezine zokuvukela eziya zikhula, ezifanekiselwa yizinengiso ezine eziya zikhula zesahluko sesishiyagalombili sikaHezekeli. UJeremiya uveza ukuthi amadoda amadala agaxeleke ekusebenzelaneni nemimoya, ngokuba “akhonza” “ilanga, inyanga, nalo lonke ibutho lasezulwini.” Uveza ukuthi ayakuba “okuwa, angabe esavuka,” ngokuba “alilahlile izwi likaJehova.” Ngalezi zimpawu uJeremiya uveza ukuthi “abantu abawazi umthetho kaJehova.”

> 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.

> Ngaleso sikhathi, usho uJehova, bayakukhipha amathambo amakhosi akwaJuda, namathambo ezikhulu zakhe, namathambo abapristi, namathambo abaprofethi, namathambo abakhileyo eJerusalema, emathuneni abo; bawendlalele phambi kwelanga, nenyanga, nalo lonke ibutho lasezulwini, ababelithanda, abalikhonzayo, ababehamba belilandela, abalifuna, abalikhuleka; awayikubuthelwa ndawonye, futhi awayikungcwatshwa; ayakuba njengomquba ebusweni bomhlaba. Ukufa kuyakukhethwa kunokuphila yibo bonke abaseleyo kulolu sizukulwane esibi, abaseleyo kuzo zonke izindawo engibaxoshele kuzo, usho uJehova Sebawoti. Futhi uyakuthi kubo: Usho kanje uJehova: Ingabe bayakuwa, bangabe besasukuma na? ingabe umuntu uyaphenduka ahambe, angabe esabuya na? Pho kungani laba bantu baseJerusalema behlehla ngokuhlehla okuphakade na? babambelela enkohlisweni, bayala ukubuyela. Ngalalela, ngezwa, kodwa kabakhulumanga okuqondileyo; akekho umuntu owaphenduka ebubini bakhe, ethi: “Ngenzeni na?” yilowo nalowo waphendukela endleleni yakhe, njengehhashi eligijimela empini. Yebo, nonogolantethe esibhakabhakeni uyazazi izikhathi zakhe ezimiselweyo; nejuba, nonqonqotha, nenkonjane kuyasigcina isikhathi sokufika kwako; kodwa abantu bami abayazi imithetho kaJehova. Nisho kanjani ukuthi: “Sihlakaniphile, nomthetho kaJehova unathi”? Bhekani, impela bawenzele ize; usiba lwababhali lube yize. Izihlakaniphi zihlanjiwe; zethukile, zibanjwe; bhekani, ziyalile izwi likaJehova; pho kukuphi ukuhlakanipha okukuwo? Jeremiya 8:1–9.

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

Esahlukweni sesihlanu, uJeremiya ubabiza ngokuthi “bayiziwula” labo abangawazi ukwahlulela kweNkosi.

> 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.

> Gijimani niye phambili emigwaqweni yaseJerusalema, nibone manje, nazi, nifune ezigcawini zalo ezibanzi, uma ningathola umuntu, uma kukhona owenza ukwahlulela, ofuna iqiniso; khona-ke ngiyakulithethelela. Futhi nakuba bethi, “INkosi iyaphila,” nokho bafunga amanga impela. O Jehova, amehlo akho awabhekile yini eqinisweni na? Ubashayile, kodwa abazange balile; ubaqedile, kodwa benqaba ukwamukela ukuqondiswa: benza ubuso babo baba lukhuni kunedwala; benqaba ukuphenduka. Ngakho ngathi, Impela laba bangabampofu; bayiziwula; ngoba abayazi indlela kaJehova, nokwahlulela kukaNkulunkulu wabo. Jeremiya 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.

Ezinsukwini zokugcina ubu-Adventist baseLawodikeya, labo abamelwe njengezintombi eziyiziwula emzekelisweni wezintombi eziyishumi, uDadewethu White athi zimelela “isipiliyoni sabantu bama-Adventist,” “abazi indlela kaJehova, nokwahlulela kukaNkulunkulu wabo.” Esahlukweni esilandelayo uJeremiya uveza ukuthi “indlela” kaJehova “yizindlela zasendulo,” kodwa ubu-Adventist baseLawodikeya obuyiziwula bayenqaba ukuhamba kuyo, noma ukulalela ukukhala kwecilongo. “Icilongo” liwuphawu lokwahlulela, okuyinto, kambe, ubu-Adventist baseLawodikeya obuyiziwula abangayazi.

> 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.

> Kanjalo usho uJehova ukuthi: Yimani ezindleleni, nibone, nibuze ngezindlela zasendulo, nithi, Ikuphi indlela enhle? nihambe ngayo, khona niyakufumana ukuphumula kwemiphefumulo yenu. Kepha bathi: Asiyikuhamba ngayo. Futhi ngamisa abalindi phezu kwenu, ngithi: Lalelani ukukhala kwecilongo. Kepha bathi: Asiyikulalela. Ngakho-ke yizwani, nina zizwe, wazi, wena bandla, okuphakathi kwabo. Yizwa, wena mhlaba: bheka, ngiyakwehlisela lobu bubi phezu kwalaba bantu, okuyisithelo semicabango yabo; ngokuba abalalelanga amazwi ami, nomthetho wami bawenqabile. Jeremiya 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” obulethwa phezu “kwebandla” elalenqaba “ukulalela ukukhala kwecilongo,” nokuba “lihambe” “ezindleleni zakudala,” lapho “ukuphumula” kwemvula yokucwenga yangasekugcineni kwakuyotholakala khona, buvela lapho “ibandla” “lenqaba umthetho waKhe” ngesikhathi somthetho weSonto osuzofika maduzane.

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.

Ukusetshenziswa okuphindwe kathathu kuka-Eliya kukhomba umsebenzi wesithunywa nowenhlangano ngesikhathi sokwahlulela kwesigungu esiphezulu, okuqala ngomthetho weSonto ozayo maduze. Okuhlobene eduze nokusetshenziswa okuphindwe kathathu kuka-Eliya wukusetshenziswa okuphindwe kathathu kwesithunywa esilungisa indlela yeSithunywa Sesivumelwano. Ukusetshenziswa okuphindwe kathathu kwesithunywa esilungisa indlela kukhomba umsebenzi ngesithunywa nangenhlangano ngesikhathi sokwahlulela kophenyo. Isithunywa esilungisa indlela, no-Eliya, kuyizisetshenziswa eziphindwe kathathu ezihlobene eduze, njengoba kunjalo nangokusetshenziswa okuphindwe kathathu kweRoma kanye nokusetshenziswa okuphindwe kathathu kokuwa kweBabiloni, kodwa kunezihlukaniso ezibalulekile ezihlotshaniswa nokwahlulela kukaNkulunkulu.

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.

Ukusetshenziswa okuphindwe kathathu kuka-Eliya nokusetshenziswa okuphindwe kathathu kwesithunywa esilungisa indlela yeSithunywa seSivumelwano kuhlotshaniswa nemisebenzi emibili ehlukile yokwahlulela efezwa nguNkulunkulu, ngesithunywa saKhe asikhethileyo nangokunyakaza okuhlanganyela nomlayezo wesithunywa. Leyo misebenzi emibili ihlotshaniswa nezikhathi ezimbili ezehlukile zokwahlulela, nakuba kukhona ukugqagqana phakathi kwezimpawu.

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 ka-Eliya wesithathu nowokugcina uhlobene nokwahlulela okwenziwayo kwenyunyana enezinhlangothi ezintathu yeBhabhiloni lesimanje, kanti umsebenzi wesithunywa esilungisa indlela uhlobene nokwahlulela kophenyo nokuhlanzwa kwabantu bakaNkulunkulu. UMalaki isahluko sesithathu wethulwa ngevesi lokugcina lesahluko sesibili.

> 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.

> Nimdiniwe uJehova ngamazwi enu. Nokho nithi: Simdinise ngani na? Lapho nithi: Wonke owenza okubi muhle emehlweni kaJehova, futhi uyathokoza ngabo; noma nithi: Uphi uNkulunkulu wokwahlulela na? Bhekani, ngiyakuthuma isithunywa sami, futhi siyakulungisa indlela phambi kwami; futhi iNkosi eniyifunayo iyakufika masinyane ethempelini layo, yebo, isithunywa sesivumelwano enithokoza ngaso; bhekani, siyakuza, usho uJehova Sebawoti. Kodwa ngubani ongamelana nosuku lokuza kwaso? Futhi ngubani oyakuma lapho sivela? Ngokuba sinjengomlilo womncibilikisi, nanjengensipho yabawashi; futhi siyakuhlala njengomncibilikisi nomhlanzi wesiliva; siyakubahlanza amadodana kaLevi, sibahlanze njengegolide nesiliva, ukuze banikele kuJehova umnikelo ngokulunga. Khona-ke umnikelo wakwaJuda noweJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zasendulo, nanjengaseminyakeni yakudala. 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.

Ezinsukwini zokugcina, ngokobufakazi bukaMalaki, uNkulunkulu ukhathele ubu-Adventisti baseLawodikeya ababambelele ekuvukeleni kuka-1888. Ukuvukela kuka-1888 kwakufanekiselwa ukuvukela kukaKora, noDathani no-Abiramu, futhi impikiswano yemfundiso ekuvukeleni kukaKora yayimayelana nokuthi labo abenza okubi baselungile yini 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.

> UKora, indodana ka-Ishari, indodana kaKohati, indodana kaLevi, kanye noDathani no-Abhiramu, amadodana ka-Eliyabi, no-Oni, indodana kaPelethi, amadodana kaRubeni, bathatha amadoda; base bevukela uMose, benabathile kubantwana bakwa-Israyeli, izikhulu zomhlangano ezingamakhulu amabili namashumi amahlanu, ezidumile ebandleni, amadoda anodumo; bahlangana ndawonye bamelana noMose no-Aroni, bathi kubo: Nizithathela okuningi kakhulu, lokhu ibandla lonke lingcwele, yilowo nalowo kubo, futhi uJehova uphakathi kwabo; pho kungani-ke niziphakamisela ngaphezu kwebandla likaJehova? 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.

Ezinsukwini zokugcina, uNkulunkulu ukhathele ubu-Adventism baseLawodikeya ababambelele ekuhlubukeni kwango-1957, okuyinto nje eyisibonakaliso sokubonakaliswa kokuhlubuka kwango-1888, okwafakwa esitatimendeni esisemthethweni. Incwadi ethi, Questions on Doctrine yagxilisa ekuhlelweni okusemthethweni ukuhlubuka kwango-1888, okwakuyimpindaphindo yokuhlubuka kukaKora, uDathani no-Abhiramu, ngokobufakazi bengelosi eyayala uDadewethu White ukuthi kumele ahlale engqungqutheleni yango-1888, ukuze aqophe ukuphindwa komlando wokuhlubuka kukaKora. Amadoda angamakhulu amabili namashumi amahlanu adumile ahlangana noKora, uDathani no-Abhiramu, emelana noMose, ummeleli kaNkulunkulu, kulokho kuhlubuka.

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 amabili nanhlanu akhothamela ilanga kuHezekeli isahluko sesishiyagalombili amelela isishiyagalolunye, noma okweshumi, samadoda angamakhulu amabili namashumi amahlanu ayeshisa impepho ekuhlubukeni kukaKora, uDathani no-Abiramu, okwafanekisela abaholi bokuhlubuka kwango-1888, okwahlelwa ngokusemthethweni ukuhlubuka kwabo kwezimfundiso ngo-1957 ngokushicilelwa 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.

Ukuvukela kukaKora, noDathani, no-Abiramu kwenqaba “ukwahlulela” uNkulunkulu ayekwenzile, okwababeka icala lokuzula ehlane iminyaka engamashumi amane. U-Adventism waseLawodikeya waqala ukuzula ehlane laseLawodikeya ngo-1863, emva kokuba benqabile umlayezo waseLawodikeya owawethulwe ngo-1856, owaveza ukwahlulela kokuzula ehlane eminye iminyaka eminingi, ngenxa yokuswela kwabo ukholo. Ekuvukeleni kwango-1888, babesengazimisele ukwamukela umlayezo waseLawodikeya owaletshwa 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.

Labo abavukela ngo-1888 abazange benqabe kuphela igunya elingokomoya labaDala uJones noWaggoner, kodwa futhi negunya lomprofethikazi u-Ellen White kanye negunya likaMoya oNgcwele, ngoba benza ngokomqondo wokuthi lonke ibandla lalingcwele 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.”

Ngo-1863, babebuyele ukuyodla kanye nomprofethi wamanga waseBethele, futhi ngokwenza lokho bagcina bemukele incazelo yensindiso eyayimelelwa ukuvukela kukaKora, base begcina sebegxilisa ngokusemthethweni le mfundiso yamanga encwadini ethi, Questions on Doctrine. Leyo mfundiso iyincazelo yamanga “yokulungisiswa ngokukholwa.”

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.

Ukuhlubuka kwango-1863 kwaba yisiqalo sokwenqatshwa kwamagugu kaMiller ayevezwe ematafuleni amabili kaHabakuki. KuHabakuki isahluko sesibili, “inkulumo-mpikiswano” yevesi lokuqala ekugcineni iveza izigaba ezimbili zabakhulekeli ezibonakaliswa ngokungavumelani kwazo mayelana nomlayezo owabambezeleka.

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

> Bheka, umphefumulo wakhe ophakanyisiwe awuqondile kuye; kodwa olungileyo uyakuphila ngokukholwa kwakhe. Habakuki 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.

“Ukukholwa” “kwabalungileyo” “engxoxweni” kaHabakuki isahluko sesibili, kwakusekelwe phezu “kombono” owawubhalwe ngokucacileyo ematsheni. Ekuvukeleni kuka-1863, isinyathelo sokuqala sokususa lokho okwakubhalwe ematsheni safezwa yilabo ababengasenakho ukukholwa “kwabalungileyo.” Ukuvukela kuka-1863 kwamele imbewu yokuqala yokuvukela okwabe sekugcineni kubethela emthethweni incazelo yamanga yemfundiso yokulungisiswa ngokukholwa ngo-1957.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “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 ngomusa waYo omkhulu yathumela umyalezo oyigugu kakhulu kubantu baYo ngoBadala uWaggoner noJones. Lo myalezo wawuwukuletha ngokugqame kakhulu phambi kwezwe uMsindisi ophakanyisiwe, umhlatshelo wezono zezwe lonke. Wawuveza ukulungisiswa ngokukholwa kuMmeli oqinisekileyo; wawumema abantu ukuba bamukele ukulunga kukaKristu, okubonakaliswa ekulaleleni yonke imiyalo kaNkulunkulu. Abaningi base belahlekelwe ukumbona uJesu. Babedinga ukuba amehlo abo aqondiswe ebuntwini baKhe bobuNkulunkulu, ekufanelekeleni kwaKhe, nasothandweni lwaKhe olungaguqukiyo ngomndeni wesintu. Wonke amandla anikelwe ezandleni zaKhe, ukuze Ahlukanisele abantu izipho ezicebileyo, enikeza umsebenzi womuntu ongenakusiza isipho esingenakulinganiswa sokulunga kwaKhe uqobo. Lona ngumlayezo uNkulunkulu ayala ukuba unikezwe izwe. Ungumyalezo wengelosi yesithathu, okumelwe umenyezelwe ngezwi elikhulu, uhambe kanye nokuthululwa koMoya waKhe ngesilinganiso esikhulu.” 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.

> “Iqiniso lalesi sikhathi, umlayezo wengelosi yesithathu, kufanele umenyezelwe ngezwi elikhulu, okusho ngamandla andayo, njengoba sisondela esivivinyweni esikhulu sokugcina.” 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.

> “Isikhathi sokuvivinywa sesisiphezu kwethu, ngoba ukumemeza okukhulu kwengelosi yesithathu sekuqalile kakade ekwambulweni kokulunga kukaKristu, uMhlengi othethelela izono. Lokhu kungukuqala kokukhanya kwengelosi inkazimulo yayo eyakugcwalisa umhlaba wonke.” 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 yokugcina izokwehla phezu kwabantu bakaNkulunkulu. Ingelosi enamandla iyakwehlela ivela ezulwini, futhi umhlaba wonke uyakukhanyiswa yinkazimulo yayo.” Review and Herald, April 21, 1891.

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