We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.
අපි දානියෙල්ගේ එකොළොස්වන පරිච්ඡේදයේ හතළිස්වන වචනයෙන් නිරූපිත ඉතිහාසය සලකා බලමින් සිටියෙමු. දැන් අපි එම වචනය තුළ අන්තර්ගත වූ අභ්යන්තර ඉතිහාස-රේඛාව විමසමින් සිටිමු; එය භූමියේ මෘගයාගේ ප්රොටස්ටන්ට් අංගේ ඉතිහාසය නිරූපණය කරයි. තෙවන දූතයා පැමිණෙන විට ක්රිස්තුස්වහන්සේ තම දේවත්වය මානවත්වය සමඟ එක්කළ අයුරු තුළින් දෙවියන්වහන්සේගේ අභිරහස හඳුනාගැනීම සඳහා යෙහෙස්කෙල්ගේ තිස් හත්වන පරිච්ඡේදයේ දණ්ඩ දෙක එක්කිරීම අපි සන්ධිස්ථානයක් ලෙස භාවිත කරමු. පේළිය මත පේළිය ලෙස, යොහන් හඳුනාදුන් පරිදි හත්වන කහළය නාද වන කාලයේදී සම්පූර්ණ වන දෙවියන්වහන්සේගේ අභිරහසේ පණිවුඩය, ප්රේරිත පාවුල් විසින් විශේෂයෙන් ලාඕදිකෙයා වෙත යවන ලද්දේය. යෙහෙස්කෙල්, යොහන් සහ පාවුල්ගේ සාක්ෂිය, 1888දී ජෝන්ස් සහ වාග්ගනර්ගේ පණිවුඩය තුළ නිරූපිතව තිබූ, එනම් ලාඕදිකෙයා වෙත වූ පණිවුඩය වූ, ඒම දෙවියන්වහන්සේගේම අභිරහස සමඟ එකඟ වේ.
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
Nokuba ngingathanda ukuba nazi ukuthi nginokulwela okukhulu kangakanani ngenxa yenu, nangenxa yalabo abaseLawodikeya, kanye nabo bonke abangakaze babubone ubuso bami enyameni; ukuze izinhliziyo zabo ziduduzeke, zihlanganiswe othandweni, zifinyelele kuwo wonke umcebo wokuqiniseka okupheleleyo kokuqonda, ekuvumeni imfihlakalo kaNkulunkulu, nekaYise, nekaKristu; okuye kuye kufihlwe yonke ingcebo yokuhlakanipha nolwazi. KwabaseKolose 2:1–3.
The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.
Umsebenzi wokubuyisana, wokuhlanganisa izinti ezimbili zobuNkulunkulu nobuntu, waqala lapho ingelosi yesithathu ifika; kodwa uPawulu ukhuluma ngokugcwaliseka kokugcina nokuphelele kokuhlanganiswa kwezinti ezimbili, okuyimfihlakalo kaNkulunkulu. Ngakho-ke uchaza lowo myalezo njengomyalezo waseLawodisiya owafika kuqala ngo-1856, wase uphindwa ngo-1888, wase uthola ukugcwaliseka kwawo okuphelele ngo-11 Septhemba 2001. UPawulu uveza ithempeli ngesimo esiphindwe kabili lapho ethula imfihlakalo kaNkulunkulu, eyayizopheleliswa ngesikhathi sokukhala kwecilongo lesikhombisa. Uhlukanisa leyo mfihlakalo ibe yinhloko nomzimba.
And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.
Na ndiye kichwa cha mwili, yaani, kanisa; naye ndiye mwanzo, mzaliwa wa kwanza kutoka kwa wafu; ili katika mambo yote awe na ukuu mkuu. Kwa maana ilimpendeza Baba kwamba utimilifu wote ukae ndani yake; na kwa yeye, akiisha kufanya amani kwa damu ya msalaba wake, kuvipatanisha vitu vyote na nafsi yake; kwa yeye, nasema, ikiwa ni vitu vilivyo juu ya nchi, au vitu vilivyo mbinguni. Nanyi, ambao hapo kwanza mlikuwa mmetengwa naye, na adui katika nia zenu kwa matendo maovu, lakini sasa amewapatanisha katika mwili wa nyama yake kwa mauti, ili awaweke mbele zake mkiwa watakatifu, wasio na lawama, wala wa kukemewa machoni pake; mkidumu tu katika imani, mkiwa mmejengwa juu ya msingi na kuthibitishwa, wala msiondolewe katika tumaini la Injili mliyoisikia, iliyohubiriwa kwa kila kiumbe chini ya mbingu; ambayo mimi Paulo nimefanywa mhudumu wake; ambaye sasa ninafurahia katika mateso yangu kwa ajili yenu, nami nayatimiliza katika mwili wangu yale yaliyopungua ya dhiki za Kristo kwa ajili ya mwili wake, ambao ni kanisa; ambalo nimefanywa mhudumu wake, kwa kadiri ya usimamizi wa Mungu niliopewa kwa ajili yenu, kulitimiza neno la Mungu. Wakolosai 1:18–25.
Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:
Kristu ndiye musoro, uyo anofanira kuva nepamusoro-soro pazvinhu zvose, uye kereke yake ndiwo muviri. Pamwe chete, musoro nomuviri zvinomirira kubatanidzwa kwehumwari nouvanhu, uye chimwe chokwadi chinokosha chinoratidzwawo. Ukama huripo pakati pomusoro nomuviri ndohwokuti musoro ndiye anofanira kuva nepamusoro-soro pamusoro pomuviri. Kuvanhu, vakasikwa nomufananidzo waMwari, masimba akakwirira (musoro), anofanira kuva nokutonga pamusoro pemasimba akaderera (muviri). Pamwe chete zvinoumba munhu mumwe chete, kana kuti, mumutauro wetembere iyo Johane aifanira kuyera, zvinomirira Nzvimbo Tsvene (uvanhu, muviri), neNzvimbo Tsvene-tsvene (humwari, musoro). Kuti izvi zviviri zvinobatanidzwa sei pamwe chete kuva “tsvimbo imwe,” kana muviri mumwe, ndiro basa re“kuyananisa.” Pauro anoenderera mberi:
Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.
Apo ndipo pandakaitwa mushumiri, maererano nokugoverwa kwaMwari kwandakapiwa pamusoro penyu, kuti ndipedzise shoko raMwari; iro chakavanzika chakanga chakavanzwa kubva kumazera nokubva kumarudzi, asi zvino charatidzwa kuvatsvene vake: kwavari Mwari akada kuzivisa kuti fuma yokubwinya kwechakavanzika ichi pakati peVemamwe Marudzi ndeyei; icho chiri Kristu mamuri, tariro yokubwinya: watinoparidza isu, tichinyevera munhu mumwe nomumwe, nokudzidzisa munhu mumwe nomumwe muuchenjeri hwose; kuti tiratidze munhu mumwe nomumwe akakwana muna Kristu Jesu: zvandinobatirawo nesimba, ndichishingaira maererano nokushanda kwake, kunoshanda mandiri nesimba guru. VaKorose 1:25–29.
The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”
Ukukwaniseka kwabaliikhulu lelikhulu nemakhulu lamane nakwamashumi amane lane, lokwethula “wonkhe umuntfu aphelele kuKhristu,” “kuyimfihlakalo yaNkulunkulu,” lokukuhlanganiswa kobuNkulunkulu nebuntfu, nobe njengobe Pawula akusho, “nguKhristu” “kubuntfu” “litsemba lenkhatimulo.” Ngetinsuku tekukhala kweLicilongo leSikhombisa, leyo mfihlakalo iyafezeka. Ngesikhatsi Hezekiyeli akhomba lokho kuhlanganiswa, usebentisa tindvuku letimbili, yinye yembuso wasenyakatfo lenye yembuso waseningizimu, kukhomba lesichumanisi lesingumfanekiso, lesimelela lithempeli ngenombolo “lengemashumi lamane nesitfupha.” Indvuku yalesichumanisi lesingumfanekiso se-“mashumi lamane nesitfupha,” kufanele ihlanganiswe nesichumanisi lesingumfanekiso se-“makhulu lamabili nemashumi lamabili.”
Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.
Mazana maviri namakumi maviri chiratidzo chouMwari chakabatanidzwa nohunhu hwomunhu. Kubva pakubudiswa kweBhaibheri reKing James muna 1611, kusvikira pakutanga kwekuparidzwa kweshoko raMiller muna 1831, uye pashure pazvo pakubudiswa kweshoko iri muna 1833 muVermont Telegraph, pane makore mazana maviri namakumi maviri. Shoko raMiller rakanga riri kuumbwa kwepamutemo kwekuwedzera kwezivo yakatorwa muBhaibheri, apo bhuku raDanieri rakazarurwa muna 1798. Pazuva rokutanga ra1611, gwaro rouMwari rakabudiswa, uye pazuva rokupedzisira ra1831 pakava nokubudiswa kwomunhu kwakavakirwa pachokwadi choumwari chakazarurwa muna 1798.
Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.
Matsatsi a mararo ao ga a emele fela dingwaga di le makgolo a mabedi le masome a mabedi, mme gape a emela popego ya lefoko la Sehebera “Boammaaruri”, le le bopiwang ka go kopanya ditlhaka tsa ntlha, tsa bolesome le boraro, le tsa bofelo tsa alefabete ya Sehebera go bopa lefoko “Boammaaruri.” Phasalatso ya selegodimo kwa tshimologong le phasalatso ya motho kwa bokhutlong, mme 1798 e emela koketsego ya kitso e e neng e tla bonatsa setlhopha sa batho ba ba bosula ba ba neng ba ganetsa kitso eo, mme ka jalo ba emela tlhaka ya bolesome le boraro, e e leng sesupo sa botsuolodi. Kgokagano eo ya dingwaga di le makgolo a mabedi le masome a mabedi e ne ya tlhomiwa mo mokgatlhong wa moengele wa ntlha, mme mokgatlho wa moengele wa boraro o neela mosupi wa bobedi.
In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).
Mu 1776, hati pakabuditswa gwaro roumwari, Chiziviso cheRusununguko (Declaration of Independence), uye makore mazana maviri namakumi maviri gare gare, muna 1996, pakabuditswa gwaro rovanhu rinonzi The Time of the End. Gwaro iri rovanhu rakabva pakuwedzera kwezivo kwakabudiswa panguva yokuguma muna 1989, uko, sezvakanga zvakaitika muna 1798, kwakabereka kupanduka kuchipikisa shoko roumwari rinomiririrwa neChiziviso cheRusununguko. Kuwedzera kwezivo muna 1996 kwakazivisa remangwana reAmerica sezvarichirasikirwa norusununguko nokuzvitonga zvarakanga razivisa muna 1776 pamutemo weSvondo uri kuuya nokukurumidza. Izvi zvinopa chapupu chechipiri chokuti nhamba yokuti mazana maviri namakumi maviri inomirira kubatanidzwa kwoumwari nouvanhu, uye chapupu ichocho chechipiri chakaiswa pachena nechisaina chokuti “Truth,” uye chaimiririrwa nechapupu chokutanga munhoroondo yomutumwa wokutanga (wokutanga), uye nechapupu chechipiri munhoroondo yomutumwa wechitatu (wokupedzisira).
1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.
1776 yakaratidzawo kutanga kwenguva yakatangira kutanga chaiko kwechikara chenyika sechinhu chechitanhatu cheumambo muuporofita hweBhaibheri. Munguva iyoyo yekugadzirira, chisimbiso chechokwadi chakaziviswazve na1776, richiratidza kutanga kweUnited States, uye 1798 richiratidza kutanga kweUnited States sechinhu chechitanhatu cheumambo muuporofita hweBhaibheri. Pakati peiyo nhoroondo yekutanga nekuguma, 1789 yakaratidza tsamba yepakati apo makoroni gumi namatatu akabvumidza Bumbiro reMitemo. Rimwe nerimwe remisiyo mitatu iyi rinomirira “kutaura” kweUnited States; neDeclaration of Independence muna 1776, Bumbiro reMitemo muna 1789, uye Alien and Sedition Acts muna 1798. Nhoroondo iyoyo inomirira makore makumi maviri nemaviri, inova chegumi kana kuti chegumi chemakumi maviri nemazana maviri, saka inomirirawo chiratidzo chokubatanidzwa kweHumwari nevanhu.
Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.
Mufananidzo waro ndewenhoroondo yechikara chepanyika chinoratidzwa sechinotanga segwayana (uMwari), chichizopera seshato (hunhu hwevanhu). Gore ra1776 rinotanga neDeclaration of Independence richimaka uMwari, uye mitemo yeAlien and Sedition Acts inomiririra hunhu hwevanhu; uye mumakore iwayo makumi maviri nemaviri akatungamira kutanga kwekutonga kwechikara chepanyika seumambo hwechitanhatu hweuprofita hweBhaibheri, kushanduka kubva pagwayana kuenda kushato kunofananidzirwa.
The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.
Kutanga kwamakore zviuru zviviri namazana mashanu namakumi maviri okutongwa kwakaitirwa umambo hwokumaodzanyemba hwaJudha, kwakabatana nokutanga kwamakore zviuru zviviri namazana matatu aDanieri chitsauko 8, ndima 14. Kutsikwa-tsikwa kwenzvimbo tsvene nehondo muJudha kwakatanga muna 677 BC, uye chiprofita chamakore zviuru zviviri namazana matatu chakatanga makore mazana maviri namakumi maviri gare gare, muna 457 BC. Tsvimbo youmambo hwokumaodzanyemba hwaJudha yakabatanidzwa nechiratidzo chamakumi mana namatanhatu kuumambo hwokuchamhembe, uye yakabatanidzwawo namakore zviuru zviviri namazana matatu nokubatana kwamazana maviri namakumi maviri.
Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.
Paulo akataura kuti akanga ari mushumiri wokugoverwa kwaMwari, uye akazotsanangura kugoverwa kwaaiva mushumiri wako sechakavanzika chaMwari, icho chiri Kristu mamuri, tariro yokubwinya. Akaenderera mberi achitaura pamusoro pechokwadi ichi paainyorera Timotio.
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
Pasina kupokana, siri ya utauwa ni kuu: Mungu alidhihirishwa katika mwili, akahesabiwa haki katika Roho, akaonekana na malaika, akahubiriwa kwa Mataifa, akaaminiwa katika ulimwengu, akapokelewa juu katika utukufu. 1 Timotheo 3:16.
Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.
Hapa Paulo anasema kwamba siri ya utauwa ni Mungu aliyedhihirishwa katika mwili. Mungu ndiye Kichwa, na mwili ni mwili wake. Siri ya utauwa ni Kristo ndani ya mwamini; ni kuunganishwa kwa uungu na ubinadamu. Paulo pia anatumia sitiari ya ndoa kama alivyofanya Hosea.
For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.
Ngokuba siyizitho zomzimba wakhe, zenyama yakhe, nezamathambo akhe. Ngenxa yalesi sizathu umuntu uyakushiya uyise nonina, anamathele kumkakhe; bobabili laba bayakuba nyamanye. Lena yimfihlakalo enkulu; kodwa ngikhuluma ngoKristu nangebandla. Efesu 5:30–32.
In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.
Mu chitsauko chemakumi matatu nenomwe, apo Ezekieri anotsanangura sungano yemazuva okupedzisira, inova sungano yakavandudzwa navaya vanozivikanwa sevane zviuru zana namakumi mana nezvina, anopa mufananidzo wokubatanidzwa kwematanda maviri. Matanda maviri iwayo, mutsetse pamusoro pomutsetse, anosanganisira mufananidzo womuchato waHosea naPauro. Paakabatanidzwa pamwe chete, vakanga vasisafaniri kuva marudzi maviri, asi rudzi rumwe, nokusingaperi.
And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.
Uye ndichavaita rudzi rumwe panyika, pamusoro pamakomo aIsraeri; uye mambo mumwe chete achava mambo wavo vose; havachazovizve marudzi maviri, uye havachazopatsanurwizve kuva ushe huviri zvachose; uye havachazozvisvibisazve nezvifananidzo zvavo, kana nezvinonyangadza zvavo, kana nokumwe kudarika kwavo kupi nokupi; asi ndichavaponesa kubva panzvimbo dzavo dzose dzokugara, dzavakatadzira madziri, uye ndichavanatsa; saizvozvo vachava vanhu vangu, neni ndichava Mwari wavo. Ezekieri 37:22, 23.
The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.
Ukubumbana kwaHezekeli kukhombisa isikhathi lapho bengasehlukanisekile futhi bengasasoni, lapho sebehlanziwe, nalapho uNkulunkulu enguNkulunkulu wabo yedwa, futhi benenkosi eyodwa kuphela. Ngomhla ka-22 Okthoba, iSithunywa Sesivumelwano safika ngokuzumayo ethempelini ukuze “sihlanze” abantu baSo. Safika ukuzokwamukela umbuso, abantu bawo okwakufanele, ngokukaPetru, babe ngaleso sikhathi ngumbuso wabapristi namakhosi. Ngalolo suku futhi umkhwenyana weza emshadweni, okuyimfihlakalo uPawulu noHoseya abayivezayo, emele ukuhlanganiswa kobunkulunkulu nobuntu. UJohane ukhombisa ukuthi leyo mfihlakalo, uPawulu ayichaza ngokuthi “uKristu kini, ithemba lenkazimulo,” yayizophethwa ezinsukwini zokukhala kwengelosi yesikhombisa.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Asi mumazuva enzwi remutumwa wechinomwe, paachatanga kuridza hwamanda, chakavanzika chaMwari chichapedziswa, sezvaakazivisa kuvaranda vake vaprofita. Zvakazarurwa 10:7.
The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.
Ngirozi yechinomwe ndiyo nhamo yechitatu, yakasvika musi wa11 Gunyana 2001. Ngirozi yechinomwe yakatanga kuridza apo ngirozi yechitatu yakasvika munhoroondo ya1844, zvichienda mberi, asi kupanduka kwa1863 kwakadzivisa kuti basa ripedzwe. Ngirozi yechitatu yakasvika, uye hwamanda yechinomwe yakatanga kurira zvakare musi wa11 Gunyana 2001, uye panguva ino “chakavanzika chaMwari” chichava “chapera.” Icho “chakavanzika” ndiko kubatanidzwa kwehumwari nehunhu hwomunhu, izvo zvinobereka vane zviuru zana namakumi mana nezvina, avo vanozova mureza waMwari neuto rake. Nechikonzero ichi, chitsauko chemakumi matatu nezvinomwe chaEzekieri chinotanga naEzekieri achiendeswa kumupata wamapfupa akafa akaoma. Mapfupa iwayo anomirira Adventism yeRaodhikia musi wa11 Gunyana 2001, uye nechikonzero ichi Pauro anonangisa evhangeri yake yechakavanzika chaMwari kuvaRaodhikia.
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
Nokuti ndinoda kuti muzive kurwa kukuru kwandinokuitirai, nokuitira avo vari paRaodhikia, navose vasina kuona chiso changu panyama; kuti mwoyo yavo inyaradzwe, vakabatanidzwa murudo, nokusvika paupfumi hwose hwokuvimbiswa kuzere kwokunzwisisa, pakuziva chakavanzika chaMwari, nochaBaba, naKristu; maari makavanzwa fuma yose youchenjeri neyezivo. VaKorose 2:1–3.
This is also the description Sister White associates with the dead dry bones of Ezekiel.
Hii pia ndiyo maelezo ambayo Dada White anayahusisha na mifupa mikavu iliyokufa ya Ezekieli.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Mutemo uyu wa marambo akaoma haushandiri nyika chete, asiwo kune avo vakapiwa chiedza chikuru; nokuti naivowo vakafanana namapfupa omuzvipfupa emupata. Vane chimiro chavanhu, urongwa hwomuviri; asi havana upenyu hwomweya. Asi mufananidzo uyu hausiyi mapfupa akaoma achingobatanidzwa bedzi kuti ave zvimiro zvavanhu; nokuti hazvina kukwana kuti pave nokuwirirana kwenhengo nezvimiro. Kufema kwoupenyu kunofanira kupinza upenyu mumiviri, kuti imire yakatwasuka, igochipuka kuita basa. Mapfupa aya anomirira imba yaIsraeri, kereke yaMwari, uye tariro yekereke iri musimba rinopa upenyu roMweya Mutsvene. Ishe vanofanira kufemera pamapfupa akaoma, kuti ararame.
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
“Umoya waNkulunkulu, ngamandla awo aphilisayo, kufanele ube kuwo wonke umuntu osebenzayo, ukuze yonke imisipha nomthambo wokomoya kusebenze. Ngaphandle kukaMoya oNgcwele, ngaphandle komoya kaNkulunkulu, kuba khona ukundindizela konembeza, nokulahleka kokuphila kokomoya. Abaningi abangenakho ukuphila kokomoya banamagama abo ezincwadini zebandla, kodwa abalotshwanga encwadini yokuphila yeWundlu. Bangase bahlanganiswe nebandla, kodwa abahlanganiswanga neNkosi. Bangase bakhuthale ekwenzeni uhlelo oluthile lwemisebenzi, futhi bangabhekwa njengabantu abaphilayo; kodwa abaningi baphakathi kwalabo ‘abanelo igama lokuthi bayaphila, kanti bafile.’”
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Ngaphandle kokuba kubekho ukuguquka kokwenene komphefumlo kuThixo; ngaphandle kokuba umphefumlo uvuselelwe ebomini bokomoya ngumoya wobomi kaThixo; ngaphandle kokuba abo bavuma inyaniso baqhutywe ngumgaqo ozelwe lizulu, abazalwanga yimbewu engenakonakala, ephilayo, ihleli ngonaphakade. Ngaphandle kokuba bathembele ebulungiseni bukaKristu njengokhuseleko lwabo lodwa; ngaphandle kokuba bakope isimilo saKhe, basebenze ngomoya waKhe, bahamba ze, abanxibanga ingubo yobulungisa baKhe. Abafileyo badla ngokudluliselwa njengabaphilayo; kuba abo basebenza oko bakubiza ngokuba lusindiso ngokweengcinga zabo, abanaye uThixo osebenza kubo, ukwenzela ukuthanda nokwenza ngokokuthanda kwakhe okulungileyo.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Kilasi leyi yi yimeleriwa kahle hi nkova wa marhambu lama omeke lowu Ezekieli a wu voneke exivonweni.” Review and Herald, January 17, 1893.
The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.
Mharidzo yeRaodhikia yakatanga kuunzwa kuAdventism muna 1856, iro gore chairo iro Ishe ravakazarura chiedza chaipfuurira mberi che“nguva nomwe” dzaRevhitiko chitsauko makumi maviri nenhanhatu. Mharidzo ya1856, yaiva nemharidzo yomukati yaidana kutendeuka, pamwe chete nemharidzo yokunze youprofita, yakarambwa muna 1863. Mharidzo yeRaodhikia yechakavanzika chokuti “Kristu mamuri, tariro yokubwinya”, yakadzokororwa muna 1888 naVakuru Jones naWaggoner, uye mharidzo iyoyo yakaziviswawo naSista White semharidzo inoenda kuRaodhikia.
Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.
Mutsetse pamusoro pemutsetse, Ezekieri chitsauko makumi matatu nechinomwe chinotanga naEzekieri achiendwa pamweya kusvika kuna 11 Gunyana 2001, kwaanoratidzwa Laodicean Adventism, vari vakafa muzvivi nokudarika. Anoudzwa kuti ape mashoko maviri akasiyana echiporofita. Rokutanga rinobudisa kubatana pamwe chete, asi miviri ichiri yakafa. Chiporofita chechipiri chinodana kuti shoko re“mhepo ina” rifemere upenyu mumapfupa. Shoko remhepo ina ndiro shoko rokuiswa chisimbiso remazana ane zana namakumi mana nezvina ezviuru, rinoratidza ngirozi ina dzakabata mhepo ina. Sista White anotsanangura mhepo ina idzodzo se“bhiza rakatsamwa”, richitsvaka kusununguka, nokuti rakabatwa richidzorwa. Bhiza rakatsamwa reIslam riri kutsvaka kusununguka uye kuunza rufu nokuparadzwa munzira yarinofamba, sezvarakaita pana 11 Gunyana 2001, uye richasunungurwazve panguva yomutemo weSvondo uri kuuya nokukurumidza.
That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.
Ujumbe huo huileta ile miili iliyokufa kuwa jeshi lililoungana, lisimamalo juu ya miguu yake. Jeshi hilo lililoungana husimamishwa juu ya miguu yake kwa kuitikia ujumbe wa malaika wa saba; kwa maana katika siku za kupiga tarumbeta kwa malaika wa saba, siri ya ndoa ya wale mia na arobaini na nne elfu pamoja na Kristo itatimizwa.
Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.
Ipapo Esekiele anoratidzwa kubatanidzwa kwetsvimbo mbiri dzinova rudzi rumwe. Tsvimbo mbiri idzodzo ndidzo umambo hwokumusoro hwaIsraeri, uye umambo hwokumaodzanyemba hwaJudha, izvo zvinobatanidzwa pamwe chete sorudzi rumwe pakuguma kwenguva dzazvo dzokutapudzwa dzakafanana dzamakore zviuru zviviri namazana mashanu namakumi maviri. Kuguma kwadzo kwakafanana kunobereka temberi yomweya, inomiririrwa namakore makumi mana namatanhatu pakutanga uye pakuguma kwenguva dzokutapudzwa dzakafanana.
We will continue this study in the next article.
Tidzaenderera mberi nechidzidzo ichi munyaya inotevera.
“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’
“‘Uye vakamuka mangwanani-ngwanani, vakaenda kurenje reTekoa; uye vachienda, Jehoshafati akamira akati, Nditeererei, imi vaJudha, nemi vagari veJerusarema; tendai muna Jehovha Mwari wenyu, ipapo muchasimbiswa; tendai vaprofita vake, ipapo muchabudirira. 2 Makoronike 20:20.’”
““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
“‘Tendai muna Jehovha Mwari wenyu, saizvozvo muchasimbiswa; tendai vaporofita vake, saizvozvo muchabudirira.’
“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’
“Isaya 8:20. ‘Ku murayo no ku buhamya; nibatavuga bakurikije iri jambo, ni uko nta mucyo uri muri bo.’”
“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’
“Magaalaa Waaqayyoo dura barruuleen lama as kaa’aman jiru: haala milkaa’inaaf barbaachisan lama. Seerri Yihowaan ofii isaatiin dubbatame, akkasumas hafuuri raajii, madda ogummaa lama kan uummata Isaa muuxannoo hunda keessatti qajeelchu dha. Keessa Deebii Seeraa 4:6. ‘Kun ogummaa keessanii fi hubannaa keessan saboota duratti ti; isaanis ni jedhu, Dhugumatti sabni guddaan kun saba ogeessaa fi hubataa dha.’”
“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.
“Amategeko y’Imana n’Umwuka w’Ubuhanuzi bijyana mu kuyobora no kugira inama itorero, kandi igihe cyose itorero ryabimenye binyuze mu kumvira amategeko Yayo, umwuka w’ubuhanuzi woherejwe kugira ngo uriyobore mu nzira y’ukuri.
“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.
“Chakafukurwa 12:17. ‘Zvino dhiragoni rakatsamwira mukadzi, rikabva raenda kunorwa navakasara vorudzi rwake, avo vanochengeta mirayiro yaMwari uye vane uchapupu hwaJesu Kristu.’ Uprofita uhu hunoratidza pachena kuti kereke yevakasara ichabvuma Mwari mumurayiro Wake uye ichava nechipo cheuprofita. Kuteerera murayiro waMwari, nomweya wouprofita, ndizvo zvakagara zvichisiyanisa vanhu vechokwadi vaMwari, uye muedzo unowanzopiwa pamusoro pezviratidzo zviripo zvino.
“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.
“UNkulunkulu emihleni kaJeremiya abantu babengenakungabaza umlayezo kaMose, ka-Eliya, noma ka-Elisha, kodwa bawungabaza base bewubeka eceleni umlayezo owawuthunyelwe nguNkulunkulu kuJeremiya kwaze kwaphela amandla nokusebenza kwawo, kwase kungasekho ikhambi ngaphandle kokuba uNkulunkulu abathathe abayise ekuthunjweni.
“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.
“Saizvozvowo mumazuva aKristu, vanhu vakanga vadzidza kuti shoko raJeremiya rakanga riri rechokwadi, uye vakazvinyengetedza kuti vatende kuti dai vakanga vakararama mumazuva amadzibaba avo, vangadai vakagamuchira shoko rake; asi panguva imwe cheteyo vakanga vachiramba shoko raKristu, uyo akanga anyorwa nezvake navaporofita vose.
“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.
“Ujumbe wa malaika wa tatu ulipoanza kutokea ulimwenguni, ambao unapaswa kuifunulia kanisa sheria ya Mungu katika ukamilifu na nguvu zake, karama ya unabii nayo ilirejeshwa mara moja. Karama hii imefanya sehemu iliyo dhahiri sana katika kuukuza na kuuendeleza ujumbe huu.
“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.
“Sokunge sekuvuke ukwehluka kwemibono maqondana nokuhunyushwa kweMibhalo kanye nezindlela zokusebenza, okungase kuphazamise ukholo lwabakholwayo esigijimini somlayezo futhi kuholele ekuhlukaneni emsebenzini, umoya wesiprofetho ubulokhu ukhanyisa isimo. Ubulokhu uletha ubunye bokucabanga nokuvumelana kwezenzo emzimbeni wamakholwa. Kuzo zonke izikhathi zobunzima ezivele ekuthuthukisweni komlayezo nasekukhuleni komsebenzi, labo abame baqina ngasemthethweni kaNkulunkulu nasekukhanyeni koMoya wesiprofetho banqobile, futhi umsebenzi uphumelele ezandleni zabo.” Loma Linda Messages, 34.