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.
Besicinga siqwalasela imbali emelwe kwivesi yamashumi amane kaDaniyeli isahluko seshumi elinanye. Ngoku sijongana nomgca wembali ongaphakathi kwale vesi omela imbali yophondo lobuProtestanti lwerhamncwa lomhlaba. Sisebenzisa ukudityaniswa kweentonga ezimbini zikaHezekile kwisahluko samashumi amathathu anesixhenxe njengendawo yesalathiso yokuchonga imfihlelo kaThixo, ngoKristu ekudibaniseni ubuThixo baKhe nobuntu xa kufika ingelosi yesithathu. Umgca phezu komgca, umyalezo wemfihlelo kaThixo awathi uYohane wawuchaza njengowugqitywayo ngexesha lokuvakala kwexilongo lesixhenxe, wathunyelwa ngokukodwa eLawodikea ngumpostile uPawulos. Ubungqina bukaHezekile, uYohane noPawulos buhambelana nale mfihlelo inye kaThixo eyayimelwe kumyalezo kaJones noWaggoner ngowe-1888, nowawungumyalezo oya eLawodikea.
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.
Kuba ndingathanda ukuba nazi ukuba ndinomzabalazo omkhulu kangakanani ngenxa yenu, nangenxa yabo baseLawodike, kwanabo bonke abangazange babubone ubuso bam enyameni; ukuze iintliziyo zabo zithuthuzeleke, zidityaniswe eluthandweni, zifike kubo bonke ubutyebi besiqinisekiso esipheleleyo sokuqonda, ekwazini imfihlelo kaThixo, nekaYise, nekaKristu; ekuye kufihlwe bonke ubuncwane bobulumko nobokwazi. Kolose 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 wocamagushelo, wokudibanisa iintonga ezimbini zobuthixo nobuntu, waqala xa ingelosi yesithathu yafikayo, kodwa uPawulos uthetha ngokuzalisekiswa kokugqibela nokugqibeleleyo kokudityaniswa kweentonga ezimbini, okuyimfihlelo kaThixo. Ngoko ke uchaza esi sigidimi njengesigidimi esiya eLawodike, esafika kuqala ngowe-1856, saza saphindwa ngowe-1888, saza emva koko safumana ukuzalisekiswa kwaso okugqibeleleyo ngoSeptemba 11, 2001. UPawulos uchaza itempile ngendlela ephindwe kabini xa wayebonisa imfihlelo kaThixo, eyayimele igqitywe ekukhaleni kwexilongo lesixhenxe. Wahlula loo mfihlelo yaba yintloko 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.
Yaye uyintloko yomzimba, ibandla; onguye isiqalo, izibulo kwabafileyo; ukuze kuzo zonke izinto abe ngowokuqala. Kuba kwakholeka kuYise ukuba konke ukuzaliseka kuhlale kuye; nokuba, esele enze uxolo ngegazi lomnqamlezo wakhe, angazixolelanisa zonke izinto kuye ngokwakhe; ngaye, nditsho, nokuba zizinto ezisemhlabeni, nokuba zizinto ezisezulwini. Nani, enakha nahlukaniswa naye, naba ziintshaba ezingqondweni zenu ngemisebenzi emibi, kanti ngoku unixolelanisile emzimbeni wenyama yakhe ngokufa, ukuze animise ningcwele, ningenasiphako, ningenakugxekwa phambi kwakhe: ukuba nithe nahlala elukholweni, ninyanzelisiwe, nisekelwe, ningashenxi ethembeni leendaba ezilungileyo enazivayo, ezashunyayelwayo kuyo yonke indalo ephantsi kwezulu; endaba zazo mna Pawulos endenziwe umkhonzi wazo; ngoku ke ndiyavuya ezibuhlungwini zam ngenxa yenu, ndize ndizalise enyameni yam okusaseleyo kwiimbandezelo zikaKristu ngenxa yomzimba wakhe, olilo ibandla: endenziwe umkhonzi walo ngokokuphathiswa kukaThixo endikunikwe kona ngenxa yenu, ukuze ndilizalise ilizwi likaThixo. Kolose 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:
UKristu uyintloko, ekufuneka ibe nobungangamsha obuphezulu kuzo zonke izinto, yaye ibandla laKhe lingumzimba. Intloko nomzimba kunye zimela indibaniselwano yobuthixo nobuntu, yaye kukwachongwa nenye inyaniso ebalulekileyo. Ubudlelane bentloko nomzimba bububo bokuba intloko mayibe nobungangamsha obuphezulu phezu komzimba. Kubantu, abadaliweyo ngokomfanekiselo kaThixo, amagunya aphezulu (intloko), makalawule amagunya asezantsi (umzimba.) Kunye benza ubukho obunye, okanye ngokwesigama setempile uYohane awayeza kuyilinganisa, bamele indawo engcwele (ubuntu, umzimba), neNdawo eNgcwele Kakhulu (ubuthixo, intloko). Indlela ezi zimbini ezidityaniswa ngayo zibe “yintonga enye”, okanye umzimba omnye, ngumsebenzi “woxolelaniso.” UPawulos uyaqhubeka:
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.
Endenziwe umkhonzi wayo, ngokolawulo lukaThixo endalunikwayo ngenxa yenu, ukuze ndilifeze ilizwi likaThixo; oko kukuthi, imfihlakalo ebifihliwe kususela kumaxesha nakwizizukulwana, kodwa ngoku ityhiliwe kwabangcwele bakhe: awayethanda kubo uThixo ukwazisa ukuba buyintoni na ubutyebi bozuko bale mfihlakalo phakathi kweentlanga; enguKristu kuni, ithemba lozuko: lowo simshumayelayo thina, silumkisa wonke umntu, sifundisa wonke umntu ngabo bonke ubulumko; ukuze simise wonke umntu efezekile kuKristu Yesu: endisebenzela kuyo nam, ndibulaleka, ngokokusebenza kwakhe okusebenza kum ngamandla. Kolose 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.”
Ukufezeka kwamawaka alikhulu anamashumi amane anesine amawaka, okubonisa “wonke umntu efezekile kuKristu,” “yimfihlelo kaThixo,” engumdibaniso wobuthixo nobuntu, okanye njengoko uPawulos esitsho, ngu “Kristu phakathi” kobuntu “ithemba lobuqaqawuli.” Ngemihla yokuvakala kweXilongo leSixhenxe loo mfihlelo iyazaliseka. Xa uHezekile ewuchaza loo mdibaniso, usebenzisa iintonga ezimbini, enye yeyobukumkani basentla nenye yeyobukumkani basemzantsi, ukuchaza unxibelelwano olungumfuziselo, olumela itempile ngenani elingu “amashumi amane anesithandathu.” Intonga yolunxibelelwano olungumfuziselo luka “amashumi amane anesithandathu,” mayidityaniswe nonxibelelwano olungumfuziselo luka “amakhulu amabini anamashumi amabini.”
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.
Amakhulu amabini anamashumi amabini aluphawu lobuthixo obudityaniswe nobuntu. Ukususela ekupapashweni kweBhayibhile iKing James ngowe-1611, kuse kutsho kwintshayelelo yokuqala yomyalezo kaMiller ngowe-1831, kwaze emva koko ekupapashweni komyalezo ngowe-1833 kwiVermont Telegraph, yiminyaka engamakhulu amabini anamashumi amabini. Umyalezo kaMiller wawukukwenziwa ngokusesikweni kokwanda kolwazi olwaluphuma eBhayibhileni, xa incwadi kaDaniyeli yatyhilwa ngowe-1798. Ngomhla wokuqala, owe-1611, kwapapashwa uxwebhu lobuthixo, yaye ngomhla wokugqibela, owe-1831, kwabakho upapasho lobuntu olwalusekelwe phezu kwenyaniso yobuthixo eyayityhiliwe ngowe-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.
Le mihla mithathu ayimeli kuphela iminyaka emakhulu mabini anamashumi amabini, kodwa ikwamela nesakhiwo segama lesiHebhere elithi “Inyaniso”, elenziwa ngokudibanisa unobumba wokuqala, oweshumi elinesithathu nowokugqibela bealfabhethi yesiHebhere ukuze kwakhiwe igama elithi “Inyaniso.” Upapasho olungcwele ekuqaleni nopapasho loluntu ekupheleni, yaye u-1798 umele ukwanda kolwazi obeluya kubonakalisa udidi lwabantu abangendawo abalwalayo olo lwazi, yaye ngaloo ndlela bamele unobumba weshumi elinesithathu, ongumqondiso wemvukelo. Olo nxulumano lweminyaka emakhulu mabini anamashumi amabini lwamiselwa ekuhambeni kwengelosi yokuqala, yaye ukuhamba kwengelosi yesithathu kunika ubungqina besibini.
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).
Ngowe-1776, uxwebhu olungcwele, iSibhengezo seNkululeko, lwapapashwa, yaye kwiminyaka engamakhulu amabini anamashumi amabini kamva, ngowe-1996, kwapapashwa uxwebhu lobuntu oluthi The Time of the End. Olo xwebhu lobuntu lwavela ekwandeni kolwazi olwaveliswa ngexesha lesiphelo ngowe-1989, olwa, njengokuba kwenzeka ngo-1798, lwavelisa imvukelo ngokuchasene nesigidimi esingcwele esimelwe yiSibhengezo seNkululeko. Ukwanda kolwazi ngowe-1996 kwachaza ikamva leMelika njengoko iphulukana nenkululeko nokuzimela eyakubhengeza ngowe-1776 kumthetho weCawa osondelayo ngokukhawuleza. Oku kunika ubungqina besibini bokuba inani elingamakhulu amabini anamashumi amabini limela ukudityaniswa kobungcwele nobuntu, yaye olo bungqina besibini lwamiselwa ngomtyikityo othi “Truth,” lwaza lwamelwa bubungqina bokuqala kwimbali yengelosi yokuqala (eyokuqala), kunye nobungqina besibini kwimbali yengelosi yesithathu (eyokugqibela).
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.
U-1776 kananjalo waphawula ukuqala kwexesha elandulela ukuqala kwangoko kwerhamncwa lomhlaba njengobukumkani besithandathu besiprofeto seBhayibhile. Kulo xesha lokulungiselela, umsayino wenyaniso waphinda wachongwa ngu-1776, uphawula ukuqala kwe-United States, kanti u-1798 uphawula ukuqala kwe-United States njengobukumkani besithandathu besiprofeto seBhayibhile. Embindini walo mbali yokuqalisa neyokugqiba, u-1789 waphawula unobumba osembindini njengoko amakholoni alishumi elinesithathu aqinisekisa uMgaqo-siseko. Ngamnye kule mihla mithathu umele “ukuthetha” kwe-United States; ngeSibhengezo seNkululeko ngo-1776, uMgaqo-siseko ngo-1789, kunye neMithetho yeAlien and Sedition ngo-1798. Loo mbali imele iminyaka engamashumi amabini anesibini, engumnikelo wesishumi okanye isishumi sesibini samakhulu amabini anamashumi amabini, ngoko ke ikwamele umqondiso wokudityaniswa kobuThixo nobuntu.
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.
Ummelo wayo ngowembali yerhamncwa lasemhlabeni eliboniswa liqala njengemvana (ubuthixo), lize liphele liyi namba (ubuntu). U-1776 uqala ngoSibhengezo seNkululeko oluphawula ubuthixo, yaye iMithetho yabaPhambukeli neYoVukelo imele ubuntu; yaye kuloo minyaka ingamashumi amabini anesibini eyandulela ukuqala kolawulo lwerhamncwa lasemhlabeni njengobukumkani besithandathu besiprofeto seBhayibhile, kubonakaliswa olo tshintsho lusuka emvaneni luye kunamba.
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.
Ukuqala kweminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini yomgwebo phezu kobukumkani basemzantsi bukaYuda kunxulumene nokuqala kweminyaka engamawaka amabini anamakhulu amathathu kaDaniyeli isahluko sesibhozo, ivesi yeshumi elinesine. Ukunyathelwa phantsi kwengcwele nomkhosi kwaYuda kwaqala ngowama-677 BC, yaye isiprofeto seminyaka engamawaka amabini anamakhulu amathathu saqala kwiminyaka engamakhulu amabini anamashumi amabini kamva ngowama-457 BC. Intonga yobukumkani basemzantsi bukaYuda idityaniswe nomqondiso wamashumi amane anesithandathu kubukumkani basemantla, yaye ikwadityaniswe neminyaka engamawaka amabini anamakhulu amathathu ngonxulumano lwamakhulu amabini anamashumi amabini.
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.
UPawulosi wazibiza ngokuba ngumlungiseleli wolwabiwo lukaThixo, waza waluchaza olo lwabiwo awayengumlungiseleli walo njengemfihlelo kaThixo, enguKristu kuni, ithemba lozuko. Waqhubeka walusingatha olu nyaniso xa wayebhalela uTimoti.
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.
Kwaye ngaphandle kwempikiswano, inkulu imfihlelo yobuthixo: UThixo wabonakaliswa enyameni, wagwetyelwa eMoyeni, wabonwa zizithunywa zezulu, washunyayelwa kwiintlanga, wakholwa kuye ehlabathini, wamkelwa enyuselwa eluzukweni. 1 Timoti 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.
Apha uPawulos uthi imfihlelo yobungcwele nguThixo obonakaliswe enyameni. UThixo yiNtloko, yaye inyama ngumzimba. Imfihlelo yobungcwele nguKristu okholwayo, yindibaniselwano yobuthixo nobuntu. UPawulos ukwasebenzisa isifaniso somtshato, njengoko kwenjenjalo uHoseya.
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.
Kuba thina singamalungu omzimba wakhe, enyama yakhe, nawemathambo akhe. Ngenxa yoko umntu uya kushiya uyise nonina, anamathele kumkakhe, baze abo babini babe nyama-nye. Le yimfihlelo enkulu; ke mna ndithetha ngoKristu nangebandla. Efese 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.
Kwisahluko samashumi amathathu anesixhenxe, xa uHezekile echonga umnqophiso wemihla yokugqibela, ongumnqophiso ohlaziyiweyo kunye nabo bachongiweyo njengabalikhulu elinamashumi amane anesine amawaka, unika umzekeliso wokudityaniswa kweentonga ezimbini. Ezo ntonga zimbini, umgca phezu komgca, zibandakanya isifaniso somtshato sikaHoseya nesikaPawulos. Xa zazidityanisiwe, zazingasayi kuba ziintlanga ezimbini kwakhona, kodwa uhlanga olunye, ngonaphakade.
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.
Ndiya kubenza isizwe esinye ezweni phezu kweentaba zakwaSirayeli; yaye ukumkani omnye uya kuba ngukumkani kubo bonke; yaye abasayi kuba ziintlanga zimbini kwakhona, bengasayi kuphinda bahlulwe babe zizikumkani ezibini konke konke. Kananjalo abasayi kuphinda bazingcolise ngezithixo zabo, nangezinto zabo ezinezothe, nangeziphoso zabo zonke; kodwa ndiya kubasindisa kuzo zonke iindawo zabo zokuhlala, apho bonileyo khona, ndibahlambulule; ngaloo ndlela baya kuba ngabantu bam, mna ndibe nguThixo wabo. Hezekile 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.
Ukudityaniswa kukaHezekile kubonakalisa ixesha abangasayi kuphinda bahlulelene ngalo, bengasayi kuphinda bone kwakhona, xa behlanjululwa, nalapho uThixo enguThixo wabo ekuphela kwakhe, kwaye benokumkani omnye kuphela. Ngomhla wama-22 kuOktobha, uMthunywa woMnqophiso weza ngesiquphe etempileni ukuze “ahlambulule” abantu Bakhe. Weza kwamkela ubukumkani, abantu babo ngokukaPetros ababeya kuthi ngelo xesha babe bubukumkani bababingeleli nookumkani. Ngaloo mhla umyeni naye weza emtshatweni, oyimfihlelo uPawulos noHoseya abayichazayo, emela ukudityaniswa kobuthixo nobuntu. UYohane ubonakalisa ukuba loo mfihlelo, awayichaza uPawulos ngokuthi “uKristu kuni, ithemba lozuko,” yayiza kugqitywa ngemihla yokuvakala kwengelosi yesixhenxe.
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.
Kodwa ngemihla yezwi lengelosi yesixhenxe, xa iya kuqalisa ukuvuthela, imfihlelo kaThixo iya kugqitywa, njengoko wayivakalisa kubakhonzi bakhe, abaprofeti. ISityhilelo 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.
Ingelosi yesixhenxe sesithathu, esafika ngoSeptemba 11, 2001. Ingelosi yesixhenxe yaqalisa ukuvakalisa xa ingelosi yesithathu yafikayo kwimbali ka-1844, kwaza kwaqhubeka emva koko, kodwa imvukelo ka-1863 yawuthintela umsebenzi ukuba ungagqitywa. Ingelosi yesithathu yafika, yaye ixilongo lesixhenxe laqalisa ukuvakala kwakhona ngoSeptemba 11, 2001, yaye ngeli xesha “imfihlakalo kaThixo” imele “igqitywe.” Loo “mfihlakalo” yindibaniselwano yobuthixo nobuntu, evelisa ikhulu elinamashumi amane anesine amawaka, abathi emva koko babe ngumqondiso kaThixo nomkhosi wakhe. Ngenxa yesi sizathu, isahluko samashumi amathathu anesixhenxe sikaHezekile siqalisa ngoHezekile ethathwa asiwe entilini yamathambo omileyo, afileyo. Loo mathambo amele ubu-Adventism baseLawodike ngoSeptemba 11, 2001, yaye ngenxa yesi sizathu uPawulos ubhekisa iindaba zakhe ezilungileyo zemfihlakalo kaThixo kumaLawodike.
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.
Kuba ndingathanda ukuba nazi ukuba ndinembambano enkulu kangakanani ngenxa yenu, nangenxa yabo baseLawodike, nangenxa yabo bonke abangabubonanga ubuso bam enyameni; ukuze iintliziyo zabo zithuthuzelwe, zimanyaniswe eluthandweni, zize zifike kubo bonke ubutyebi bokuqiniseka okupheleleyo kokuqonda, ekuvunyweni kwemfihlelo kaThixo, nekaYise, nekaKristu; ekukho kuye ezifihlakeleyo zonke iindyebo zobulumko nolwazi. KwabaseKolose 2:1–3.
This is also the description Sister White associates with the dead dry bones of Ezekiel.
Le ikwayinkcazo uDade White ayinxulumanisa namathambo omileyo afileyo kaHezekile.
“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.
“Kodwa lo mzekeliso wamathambo awomileyo awusebenzi kuphela ehlabathini, usasebenza nakwabo basikelelweyo ngokukhanya okukhulu; kuba nabo bafana namathambo omngxuma. Banobume babantu, ulwakhiwo lomzimba; kodwa abanabo ubomi bokomoya. Kodwa umzekeliso awawashiyi amathambo awomileyo nje edibene abe ziimo zabantu; kuba akwanelanga ukuba kubekho ukulingana kwamalungu neempawu. Umphefumlo wobomi umele ukuwaphilisa loo mizimba, ukuze ime nkqo, ize ingene ekusebenzeni. La mathambo amele indlu kaSirayeli, ibandla likaThixo, yaye ithemba lebandla likwimpembelelo ephilisayo kaMoya oyiNgcwele. INkosi imele ukuphefumlela phezu kwamathambo awomileyo, ukuze aphile.”
“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 kaThixo, ngamandla awo aphilisayo, umele ukubakho kuwo wonke umenzeli ongumntu, ukuze yonke imisipha nemithambo yokomoya ibe semsebenzini. Ngaphandle koMoya oyiNgcwele, ngaphandle komphefumlo kaThixo, kukho ukutyhafa kwesazela, nokulahleka kobomi bokomoya. Abaninzi abangenabo ubomi bokomoya banamagama abo kwiingxelo zebandla, kodwa ababhalwanga encwadini yobomi yeMvana. Basenokudityaniswa nebandla, kodwa abamanyananga neNkosi. Basenokuba ngabanenkuthalo ekwenzeni uluhlu oluthile lwemisebenzi, baze bagqalwe njengabantu abaphilayo; kodwa abaninzi baphakathi kwabo ‘banegama lokuba uyaphila, kanti ufile.’”
“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 uguquko lokwenene lomphefumlo kuThixo; ngaphandle kokuba umphefumlo uvuselelwe ebomini bokomoya ngumoya ophilisayo kaThixo; ngaphandle kokuba abo bavuma inyaniso baqhutywe ngumgaqo ozelwe lizulu, abazalwanga yimbewu engenakonakala, ephilayo, ehlala ngonaphakade. Ngaphandle kokuba bakholose ngobulungisa bukaKristu njengokuphela kokhuseleko lwabo; ngaphandle kokuba baxelise isimilo saKhe, basebenze ngomoya waKhe, bazi ze, abanxibanga ingubo yobulungisa baKhe. Abafileyo badla ngokudluliselwa njengabaphilayo; kuba abo basebenza oko bakubiza ngokuthi lusindiso ngokwezimvo zabo, abanaye uThixo osebenza kubo ukuba bathande nokwenza oko kukholekileyo kuye.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Eli qela limelwe kakuhle yintlambo yamathambo omileyo awayibonwa nguHezekile embonweni.” 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.
Umyalezo waseLawodike waqalwa ukunikelwa kuma-Adventist ngowe-1856, kanye ngalo nyaka iNkosi yavula ukukhanya okuqhubekayo “kwamaxesha asixhenxe” esahlukweni samashumi amabini anesithandathu seLevitikus. Umyalezo wowe-1856, owawunomyalezo wangaphakathi wokubiza enguqukweni, kwakunye nomyalezo wangaphandle wesiprofeto, waliwa ngowe-1863. Umyalezo waseLawodike oyimfihlelo “kaKristu kuni, ithemba lozuko”, waphindwa ngowe-1888 ngabaDala uJones noWaggoner, yaye loo myalezo nawo wachongwa nguDade White njengomyalezo oya eLawodike.
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.
Umgca phezu komgca, isahluko samashumi amathathu anesixhenxe sikaHezekile siqala ngoHezekile ethuthwa ngomoya asiwe kuSeptemba 11, 2001, apho anikwa khona umbono wobu-Adventist baseLawodike, abafileyo ezonweni naseziphosweni. Uxelelwa ukuba anikele ngemiyalezo emibini eyahlukileyo yesiprofeto. Owokuqala uzisa ukudityaniswa kunye, kodwa imizimba isahleli ifile. Isiprofeto sesibini sibiza umyalezo “wemimoya yomine” ukuba uphefumlele ubomi emathanjeni. Umyalezo wemimoya yomine ngumyalezo wokutywinwa kwamawaka alikhulu anamashumi amane anesine, ochaza iingelosi ezine zibambe imimoya yomine. UDade White uchaza loo mimoya yomine njenge “hashe elinomsindo”, elifuna ukuqhawuka, kuba liyabanjwa. Ihashe elinomsindo lamaSilamsi lifuna ukuqhawuka lize lizise ukufa nentshabalalo endleleni yalo, njengoko lenzayo ngoSeptemba 11, 2001, kwaye liya kukhululwa kwakhona kumthetho weCawa oza kufika kungekudala.
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.
Loo myalezo uzisa izidumbu zibe ngumkhosi omanyeneyo omi ngeenyawo zawo. Lowo mkhosi umanyeneyo ubekwa ngeenyawo zawo ngenxa yokusabela kumyalezo wengelosi yesixhenxe, kuba ngemihla yokuvakala kwengelosi yesixhenxe, imfihlelo yomtshato wamawaka alikhulu anamashumi amane anesine noKristu iya kugqitywa.
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.
Emva koko uHezekile uboniswa ukudityaniswa kweentonga ezimbini eziba luhlanga olunye. Ezo ntonga zimbini zibukumkani basemantla bakwaSirayeli, nobukumkani basemazantsi bakwaYuda, obudityaniswa ndawonye njengohlanga olunye ekupheleni kwamaxesha awo omabini okusasazeka, angamawaka amabini anamakhulu amahlanu anamashumi amabini eminyaka. Oko kuphelela kwawo kunye kuvelisa itempile yokomoya, emelwe yiminyaka engamashumi amane anesithandathu ekuqaleni nasekupheleni kwamaxesha okusasazeka kwawo omabini.
We will continue this study in the next article.
Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.
“‘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.’
“‘Bavuka kusasa kwakusasa, baphuma baya entlango yaseTekowa; yathi xa baphuma, uYehoshafati wema wathi, Ndiveni, nina bakaYuda, nani bemi baseYerusalem; kholwani kuYehova uThixo wenu, noya kumiselwa; kholwani kubaprofeti bakhe, noya kuphumelela. 2 IziKronike 20:20.’”
““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
“Kholwani eNkosini uThixo wenu, ukuze nimiswe; kholwani kubaprofeti bakhe, ukuze niphumelele.”
“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. ‘Emthethweni nasebungqineni; ukuba abathethi ngokweli lizwi, kungenxa yokuba akukho kukhanya kubo.’”
“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.’
“Imibhalo emibini ibekwe apha phambi kwabantu bakaThixo: iimeko ezimbini zempumelelo. Umthetho owathethwa nguYehova ngokwakhe, nomoya wesiprofeto, zezona mithombo zimbini zobulumko zokukhokela abantu baKhe kuwo onke amava. Duteronomi 4:6. ‘Oku bubulumko benu nokuqonda kwenu emehlweni eentlanga, eziya kuthi, Inene, olu hlanga lukhulu ngabantu abalumkileyo nabaqondayo.’”
“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.
“Umthetho kaThixo noMoya wokuProfeta bahamba kunye kunye ukuze bakhokele baze bacebise ibandla, yaye nanini na ibandla likuqondile oku ngokuthobela umthetho waKhe, umoya wokuProfeta uthunyelwe ukuba ulikhokele endleleni yenyaniso.
“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.
“ISityhilelo 12:17. ‘Yaza inamba yamqumbela umfazi, yaya kwenza imfazwe nentsalela yenzala yakhe, abayigcinayo imithetho kaThixo, kwaye banobungqina bukaYesu Kristu.’ Esi siprofeto sibonisa ngokucacileyo ukuba ibandla lentsalela liya kumvuma uThixo emthethweni waKhe kwaye liya kuba nesiphiwo sesiprofeto. Ukuthobela umthetho kaThixo, nomoya wesiprofeto, bezisoloko bewahlula abantu bokwenyaniso bakaThixo, yaye uvavanyo ludla ngokunikwa ngokwembonakalo yangoku.”
“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.
“Ngemihla kaYeremiya abantu babengenambuzo ngomyalezo kaMoses, kaEliya, okanye kaElisha, kodwa bawuthandabuza, bawubekela ecaleni, umyalezo owawuthunyelwe nguThixo kuYeremiya, de amandla nokuqina kwawo kwachithakala, kungasasekho nyango lumbi ngaphandle kokuba uThixo ababeke ekuthinjweni.”
“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.
“Ngokunjalo ngemihla kaKristu abantu babefundile ukuba isigidimi sikaYeremiya sasiyinyaniso, baza bazicenga ukuba bakholelwe ukuba, ukuba babebephile ngemihla yooyise, ngebasasamkela isigidimi sakhe; kodwa ngelo xesha linye babesala isigidimi sikaKristu, awayebhale ngaye bonke abaprofeti.”
“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.
“Njengoko isigidimi sengelosi yesithathu savela ehlabathini, esimele ukutyhila umthetho kaThixo ebandleni ngokupheleleyo nangamandla awo, kwangoko kwabuyiselwa nesipho sobuprofeti. Esi sipho siye sadlala indima ebalasele kakhulu ekukhuleni nasekuqhubekiseni phambili esi sigidimi.
“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.
“Njengoko kuye kwavela ukungafani kwezimvo ngokuphathelele ekutolikeni iZibhalo nakwiindlela zomsebenzi, ezilungiselelwe ukungcangcazelisela ukholo lwabakholwayo emyalezweni nokukhokelela ekungavisisanini emsebenzini, umoya wesiprofeto usoloko ukhanyisele imeko. Usoloko uzise umanyano lweengcinga nokuvisisana kwezenzo kumzimba wabakholwayo. Kuyo yonke imbandezelo eye yavela ekuphuhlisweni komyalezo nasekukhuleni komsebenzi, abo baye bema ngokuqinileyo ngakumthetho kaThixo nasekukhanyeni koMoya wesiprofeto baye boyisa, yaye umsebenzi uye waphumelela ezandleni zabo.” Loma Linda Messages, 34.