The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.
Izinyanyiso ezine zikaHezekile isahluko sesibhozo zikhokelela ekubeni ubunkokeli bebandla likaThixo lokugqibela lemihla, iLawodike, luqubude elangeni, yaye ngaloo ndlela lufumane uphawu lwerhamncwa. Isahluko esilandelayo, esingumbono omnye kwa lo, sibonisa abo bakwibandla likaThixo lokugqibela lemihla abafumana itywina likaThixo. UDade White usixelela ukuba ukutywinwa kukaHezekile isahluko sesithoba kuyafana nokutywinwa okuboniswe kwisiTyhilelo isahluko sesixhenxe. UThixo ugweba uhlanga kwisizukulwana salo sesithathu nesesine, yaye izinyanyiso ezine zikaHezekile zichaza izizukulwana ezine zovukelo ezaqala ngo-1863, xa ubuAdventist beLawodike bazisa into yomgunyathi ethatha indawo yamacwecwe amabini kaHabhakuki, awayenikwe njengomfuziselo wobudlelane bomnqophiso phakathi kukaThixo nabantu baKhe, kanye njengokuba amacwecwe amabini eMithetho eliShumi ayenikwe ekuqaleni kukaSirayeli wamandulo.
Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.
Ithole legolide lika-Aron lalingumfanekiso wobuxoki, uphawu lovukelo olwabonakaliswayo kanye ngelo xesha uThixo wayevelisa amacwecwe amabini amele umfanekiso wokwenene womona. Ithole legolide lika-Aron lalingumfuziselo wetshathi yobuxoki ka-1863, eyayisuse “amaxesha asixhenxe,” kaLevitikus amashumi amabini anesithandathu emyalezweni, kunye nezinye iziprofeto zexesha. Ngaloo ndlela, i-Adventism yaseLawodikea yamisa umfanekiso womona kwasekuqaleni kwembali yayo, njengoko u-Aron wenzayo ekuqaleni kwembali kaSirayeli wamandulo, nanjengoko uYerobheham wenzayo ekuqaleni kwembali yobukumkani basemantla bukaEfrayim.
The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.
“Amaxesha asixhenxe” eLevitikus amashumi amabini anesithandathu yaba sisiprofeto sokuqala sexesha awakhokelwa nguMiller ukuba asiqonde, yaye yaba ligugu lokuqala lexesha lesiprofeto elabekelwa bucala kwimvukelo ka-1863. U-1863 waphawula ukuqala kokugqunywa kwamagugu ephupha likaMiller nokungeniswa kwamagugu neengqekembe zomgunyathi. “Amaxesha asixhenxe” yaba lilitye lembombo abalakhi abalalayo. Ngo-1863 yayingabo abo babengabakhi betempile yamaMillerite ababekela bucala ilitye lembombo “lamaxesha asixhenxe,” kodwa ngemihla yokugqibela elo litye ngoku liyintloko yembombo. Elo litye lalimela iLiwa lamaPhakade, yaye lalikwameleka ngumhla awawenzayo uYehova, kuba lalingumfuziselo wokuphumla kwesabatha komhlaba. Ngo-1844, ubuAdventism bamaMillerite bayikhalimela inkqubo yobuxoki yokunqula kaYerobhoham, baza bazahlula “kwibandla labagculeli” ababeye “bavuya” ngenxa yokudaniswa kokuqala.
The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.
Abakhi babeyalelwe ukuba bangaze babuyele “kwibandla labagculeli,” njengoko umprofeti wakwaYuda wayeyalelwe ukuba abuyele eYerusalem ngendlela eyahlukileyo kunaleyo yamkhokelela ku-1844. Indlela eyamkhokelela ku-1844, yayiyeyona ndlela awayephume ngayo, eyayiyiProtestanti, yaye kuloo mbali iProtestanti yaba yiProtestanti ewileyo. Abakhi bayalelwa ukuba bangaze babuyele “kwibandla labagculeli,” yaye bayalelwa ukuba bangadli ukutya kwabo okanye basele amanzi abo. Abakhi babeyidlile incwadi encinane eyayisesandleni sengelosi ngo-1840, yaye oko kutya kwakumnandi emilonyeni yabo.
The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.
Ukutya nokusela kwesiprofeto kufanekisela indlela esetyenziswayo ekufundweni kweBhayibhile. AmaMillerite anikwa indlela ethile yokufunda iLizwi likaThixo, yaye loo mithetho yavelisa umyalezo weBhayibhile owahluke ngokupheleleyo kolo lwaveliswa ziingcali zezakwalizwi zobuProtestanti obuwexukileyo nobuKatolika ngendlela yazo eyonakeleyo yokufundisisa. Abakhi, abakwanguye nomprofeti wakwaYuda, babengamele babuyele badle okanye basele kwindlela yokufundisisa yobunjalo bobuProtestanti obuwexukileyo okanye ubuKatolika. Umprofeti wakwaYuda wenza kanye loo nto, ngaloo ndlela ebonakalisa ukuba ubuAdventist baseLawodike babeya kwenza kanye loo nto ngowe-1863, kuba ngowe-1863 basebenzisa iingxoxo zezakwalizwi zobuProtestanti obuwexukileyo ukwala ukusetyenziswa kukaMiller kwesi “seven times,” baza ngaloo ndlela bamisa imifanekiso ka-Aron nekaYerobhoham yomhawu. Isizukulwana sokuqala sobuAdventist baseLawodike sasiqalile ngoko.
After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.
Emva kokuba umprofeti waseYuda enxulumene noYerobhowam, waqalisa uhambo lwakhe lokubuyela kwelakwaYuda, kodwa akazange afike. Umprofeti umele ubu-Adventism baseLawodike, obo, ngokokuphefumlelwa, bangena kwintshukumo yamaMiller ngo-1856. UDade White akazange arhoxe ekuchongeni ubu-Adventism njengeLawodike, yaye akukho bungqina beBhayibhile bokuba iLawodike yakhe yatshintsha nanini na. Kukho abantu ngabanye abaphuma kumava abo obuqu aseLawodike, kodwa njengebandla iLawodike iya kugabha iphume emlonyeni weNkosi, kuba iLawodike ithetha ukuthi “abantu abagwetyiweyo.” Ubu-Adventism busebenzisa loo nkcazelo ukubanga ukuba bumele ibandla elikhoyo ngexesha lomgwebo kwindawo engcwele yasezulwini. Ebumpumputheni babo bayayamkela inxalenye yoMgwebo woPhando kwintsingiselo yeLawodike, kodwa abakwazi ukubona uMgwebo wokuPhumeza ogqame ngokucacileyo egameni labo.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.
Kwaye embhalela isithunywa sebandla lamaLawodike uthi; Utsho oku uAmen, ingqina elithembekileyo nelenyaniso, isiqalo sendalo kaThixo; Ndiyazazi izenzo zakho, ukuba awubandi, awutshisi; Akwaba ububanda nokuba ubushushu. Ngoko ke, ngenxa yokuba udikidiki, ungabandi ungatshisi, ndiya kukugabha uphume emlonyeni wam. Ngokuba uthi, Ndisisityebi, ndandisiwe zizinto, andiswele nto; uze ungazi ukuba ulitshijolo, ulusizana, ulihlwempu, uyimfama, uhamba ze. ISityhilelo 3:14–17.
The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.
Umprofeti wakwaYuda ugqibela engcwatywe kunye nomprofeti wobuxoki owamkhohlisayo ukuba adle ukutya kwakhe aze asele isiselo sakhe. Bobabini bagqibela bengcwatywe engcwabeni elinye, yaye umprofeti oxokayo waseBheteli (ibandla lomgunyathi), umbiza ngokuba ngumzalwana akuba efile.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.
Ke kaloku kwakuhlala umprofeti omdala eBheteli; baza oonyana bakhe beza bamxelela yonke imisebenzi eyayenziwe ngaloo mini eBheteli yindoda kaThixo; namazwi eyawathethayo kukumkani, bawaxelela nawo kuyise. Waza uyise wathi kubo, Wahamba ngayiphi indlela? Kuba oonyana bakhe babeyibonile indlela eyahamba ngayo indoda kaThixo, eyayivela kwaYuda. Waza wathi koonyana bakhe, Ndibopheleleni iesile. Baza bambophelela iesile; waza walikhwela, Waza walandela indoda kaThixo, wayifumana ihleli phantsi kom-oki; waza wathi kuyo, Unguwe na indoda kaThixo ebivela kwaYuda? Yathi yona, Ndim. Waza wathi kuyo, Yiza nam ekhaya, udle isonka. Yathi yona, Andinakubuya nawe, ndingene nawe; andiyi kudla sonka, ndingaseli namanzi nawe kule ndawo; Kuba kwathiwa kum ngelizwi likaYehova, Uze ungadli sonka, ungaseli namanzi khona, ungabuyi ngandlela ubuhambe ngayo ukufika. Wathi kuyo, Nam ndingumprofeti njengawe; isithunywa sezulu sathetha kum ngelizwi likaYehova, sisithi, Mbuyise uhambe naye uye endlwini yakho, ukuze adle isonka, asele amanzi. Ke wamxokisa. Wabuya ke naye, wadla isonka endlwini yakhe, wasela namanzi. Kwathi ke, bakuba behleli etafileni, lafika ilizwi likaYehova kumprofeti owambuyisayo; Waza wadanduluka kwindoda kaThixo eyayivela kwaYuda, esithi, Utsho uYehova ukuthi, Ngenxa enokuba ulivukele ilizwi likaYehova, awawugcina umyalelo akuwisele wona uYehova uThixo wakho, Kodwa ubuyile, wadla isonka, wasela namanzi kuloo ndawo athe yona kuwe uYehova, Uze ungadli sonka, ungaseli manzi; isidumbu sakho asiyi kufika engcwabeni loyihlo. 1 Kumkani 13:11–22.
The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.
Isigidimi sengelosi yesibini ehlotyeni lika-1844 sasiquka ukuchonga ukuba amabandla amaProtestanti aye ewile aza aba ziintombi zobuKatolika. UbuAdventi bamaMillerite babubize amadoda nabafazi ukuba baphume kuloo madlelo, kuba ukuhlala kuwo kwakuthetha ukufa ngokwasemoyeni nangonaphakade. Umprofeti wobuxoki waseBheteli umele inkqubo yonqulo eyamiselwa eBheteli nguYerobhowam. Yayiyinkqubo eyamisa umfanekiso werhamncwa, yaye irhamncwa elalikotshiwe lirhamncwa lobuKatolika. AmaProtestanti aqhubeka ezichaza njengamaProtestanti, kodwa aqhubeka nokugcina umhla welanga njengomhla wonqulo, nto leyo eluphawu lwegunya lobuKatolika.
The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”
AmaProtestanti athi angamaProtestanti, nangona ekuphela kwenkcazo yeProtestanti ikukubhikica iRoma, yaye ngokwenjenjalo ukuvuma kwawo kungumfanekiso webandla laseRoma, kuba nalo lithi liziko lobuKristu, nangona lingenasizathu seBhayibhile sokuxhasa elo bango. Ibango lalo lisekelwe kwigunya elingenanto lesithethe nesiko, eliligunya elifanayo lobuxoki elisetyenziswa buProtestanti xa besithi bangamaProtestanti. Yilo kanye olo hlobo lwengqiqo olwabamfamekisayo amaSeventh-day Adventist ukuba akholelwe ukuba, njengamaLaodike, asekhona kubudlelane bomnqophiso obukhuselekileyo. Lilo kwa elo gunya lobuxoki elabhengezwa nguSirayeli wamandulo xa bathi, “Itempile kaYehova, itempile kaYehova singabo thina.”
“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.
“Isilumkiso asizange siphulaphulwe ngabantu bamaYuda. Bamlibala uThixo, baza baphulukana nokubona ilungelo labo eliphakamileyo njengabameli baKhe. Iintsikelelo ababezamkele azizisanga ntsikelelo ehlabathini. Zonke izibonelelo zabo bazisebenzisela ukuzidumisa bona. Bamphanga uThixo inkonzo awayeyifuna kubo, baza baphanga nabanye abantu ukhokelo lwezenkolo nomzekelo ongcwele. Njengabemi behlabathi langaphambi konogumbe, balandela yonke ingcinga yeentliziyo zabo ezikhohlakeleyo. Ngaloo ndlela benza izinto ezingcwele zibonakale ziyintsomi nje, besithi, ‘Itempile kaYehova, itempile kaYehova, zezi’ (Yeremiya 7:4), ngoxa kwangaxeshanye babemele kakubi isimilo sikaThixo, behlazisa igama laKhe, yaye bengcolisa ingcwele yaKhe.
“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.
“Abalimi besidiliya ababebekwe ukuba balilawule isidiliya seNkosi abazange bathembeke kwithemba ababelinikiwe. Ababingeleli nabafundisi babengengabo abafundisi abanyanisekileyo babantu. Abazange babeke phambi kwabo ukulunga nenceba kaThixo nebango Lakhe lothando nenkonzo yabo. Aba balimi besidiliya bafuna uzuko lwabo. Babenqwenela ukuzithathela iziqhamo zesidiliya. Oko babekuzamela yayikukutsalela ingqalelo nembeko kubo ngokwabo.” Christ’s Object Lessons, 292.
In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.
Ngo-1863 intshukumo yamaMillerite yaphela, kodwa yayisele iyekile ukuba yintshukumo yamaFiladelfiya ngo-1856. Ukuchaswa komyalezo kaMoses (la “maxesha asixhenxe”), owawuziswe nguEliya (uWilliam Miller), kwachaswa, yaye ukuchaswa kwakho kwakusekelwe kwindlela yomprofeti oxokayo waseBheteli. U-1863 waba sisiphelo seminyaka engamashumi amathandathu anesihlanu eyayiqale ngo-1798, yaye waba sisiphelo sesiprofeto sikaIsaya isahluko sesixhenxe.
And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.
Kwathi ke ngemihla ka-Ahazi unyana kaYotam, unyana ka-Uziya, ukumkani wakwaYuda, uRezini ukumkani wakwaSiriya noPeka unyana kaRemaliya ukumkani wakwaSirayeli benyuka besiya eYerusalem ukuya kulwa nayo, kodwa ababa nako ukuyoyisa. Kwaye kwaxelwa kwindlu kaDavide, kwathiwa, ISiriya imanyene noEfrayim. Yaza intliziyo yakhe yashukuma, nentliziyo yabantu bakhe, njengemithi yehlathi ishukunyiswa ngumoya. Wathi ke uYehova kuIsaya, Phuma ngoku uye kuhlangabeza uAhazi, wena noSheyari-yashub unyana wakho, ekupheleni komjelo wedama elingasentla, endleleni eya entsimini yomhlambisi; uthi kuye, Lumka, uzole; musa ukoyika, kwaye ungadimazeki ngenxa yale misila mibini yezikhuni ezitshayayo, ngenxa yomsindo ovuthayo kaRezini neSiriya, nowonyana kaRemaliya. Ngenxa yokuba iSiriya, uEfrayim, nonyana kaRemaliya becebe ububi ngawe, besithi, Masingene sinyuke siye kwaYuda, siyiphazamise, sizikrobele kuyo indlela yokungena ngenxa yethu, simise ukumkani phakathi kwayo, ongu nyana kaTabheheli: Itsho iNkosi uYehova ukuthi, Oko akuyi kuma, akuyi kwenzeka. Kuba intloko yeSiriya yiDamasko, nentloko yeDamasko nguRezini; yaye kungaphelanga minyaka imashumi mathandathu anesihlanu, uEfrayim uya kwaphulwa, angabi sisizwe. Nentloko kaEfrayim yiSamariya, nentloko yeSamariya ngunyana kaRemaliya. Ukuba aniyi kukholwa, inene aniyi kuzinza. Isaya 7:1–9.
The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).
Isiprofeto seminyaka emashumi amathandathu anesihlanu sevesi yesibhozo, sibonisa ukuba “ngaphakathi” kwelo xesha leminyaka emashumi amathandathu anesihlanu ubukumkani basentla bezizwe ezilishumi babeya kuthinjwa basiwe ekuthinjweni. Umbono wabhaliwa ngonyaka wama-742 BC, yaye kwiminyaka elishumi elinesithoba kamva, ngowama-723 BC, uEfrayim wachithachithwa waza wathinjwa ngama-Asiriya. Ngowama-677 BC, ekupheleni kweminyaka emashumi amathandathu anesihlanu, ukumkani uManase wabanjwa waza wasiwa eBhabheli. Indawo yokuqala ngowama-742 BC, iphawula imfazwe yamakhaya phakathi kobukumkani basentla nobukumkani basemazantsi akwaSirayeli, kanye njengokuba u-1863, uphawula owona mbindi wemfazwe yamakhaya eUnited States phakathi koMntla noMzantsi. Isiprofeto savakaliswa nguIsaya kwilizwe lozuko elingokoqobo (kwaYuda), yaye isiprofeto sika-1863 sazalisekiswa kwilizwe lozuko elingokomoya (iUnited States).
There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.
Kukho iimpawu zexesha ezintathu ngaphakathi kwesiprofeto seminyaka engamashumi amathandathu anesihlanu. Imfazwe yamakhaya ka-742 BC ilandelwa, emva kweminyaka elishumi elinesithoba, kukusasazwa kobukumkani basemantla, ngo-723 BC. Ekupheleni kweminyaka engamashumi amathandathu anesihlanu ubukumkani basemazantsi basasazwa. Isiprofeto, kuquka isiqalo nesiphelo saso, simela zombini “iingqumbo” zikaThixo ezichasene nobukumkani basemantla nobasemazantsi, yaye ezo ngqumbo zimbini zandulelwa yiminyaka elishumi elinesithoba kwiindawo zazo zokuqala, zaza ke zalandelwa yenye iminyaka elishumi elinesithoba elandela ukuzaliseka kwazo.
The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.
Ulwakhiwo olupheleleyo lwe-chiastic luchonga ixesha lemfazwe yamakhaya phakathi komntla nomzantsi eliphawula isiqalo nesiphelo. Embindini wesi siqalo nesi siphelo, abachasi ababini baloo mfazwe yamakhaya bobabini bathwalelwa ebukhobokeni, yaye kwiminyaka engamashumi amathandathu anesihlanu apho behlanganiswa bekhutshwa kwimeko yabo yobukhoboka apho babechithachithene ngokufanayo, bangene kwisizwe esinye, bafika ku-1863, ongumhla weSibhengezo sokuKhululwa esakhulula amakhoboka. Isiprofeto semfazwe yamakhaya kwaYuda wokwenyama siphelela kwimfazwe yamakhaya kwaYuda womoya, kuba uYesu usoloko ebonakalisa isiphelo sento ngesiqalo sento, kuba enguAlfa no-Omega.
The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.
Imbali ka-1863 yayimelwe yimbali ka-742 BC, xa umprofeti uIsaya, ekunye nonyana wakhe, bazisa isigidimi kukumkani ongendawo wakwaYuda (uAhazi). Kule ndawo ka-742 BC imelwe bubungqina bukakumkani uAhazi, owayengukumkani wakwaYuda nowayeyivale inkonzo yengcwele kaThixo, waza wenza ukuba umbingeleli wakhe omkhulu akhe umfanekiso wetempile yaseSiriya kanye kwimimandla yengcwele kaThixo yasemhlabeni.
In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.
Kwimbali yokumkani okhohlakeleyo uAhazi (ophawulwe njengo-742 BC sisiprofeto sikaIsaya), inkokeli yaseYerusalem yazisa unqulo lobuhedeni (ubuKatolika) ebandleni likaThixo, kanye njengokuba ubuAdventist baseLawodikea babuyela kwindlela yokusebenza yobuProtestanti obuwexukayo ukuze balahle umyalezo kaMoses owawuziswe nguEliya. Ngo-742 BC, uIsaya wajamelana nokumkani okhohlakeleyo wakwaYuda ekupheleni komjelo wedama eliphezulu, ngasentsimini yomhlanjisi, yaye wazisa unyana wakhe kunye naye xa wayesenza oko. Igama lonyana wakhe lalingumqondiso, yaye xa umprofeti wakwaYuda wajamelana nokumkani uYerobheham, naye wamnika umqondiso.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Yabonani, mna nabantwana endibanikwe nguYehova singabemiqondiso nangezimanga kwaSirayeli, sivela kuYehova wemikhosi, ohleli entabeni yeZiyon. Isaya 8:18.
The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.
Igama lonyana kaIsaya elithi “Shearjashub,” lithetha ukuthi “intsalela iya kubuya.” Abo “babuyayo” abenza intsalela, ngabo abo balindela iNkosi ngexesha lokulibazisa.
And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.
Yaye mna ndiya kulinda eNkosini, efihlakele ubuso bayo endlwini kaYakobi, yaye ndiya kukhangela kuyo. Yabonani, mna nabantwana endibanikwe yiNkosi, singabemiqondiso nemimangaliso kwaSirayeli, ivela eNkosini yemikhosi, ehlala entabeni yeZiyon. Isaya 8:17, 18.
When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.
Xa uIsaya enxibelelana nokumkani ongendawo uAhazi ngowama-742 BC, umele abo “balindileyo,” kuba bonke abaprofeti bathetha ngemihla yokugqibela, yaye abo “balindayo” ngemihla yokugqibela ngabo baye bahlangabezana nokudana kokuqala. UYeremiya wayecinga ukuba uThixo uxokile, waza wabamba imvula, yaye uIsaya ucinga ukuba uThixo “ubufihlile ubuso bakhe kwindlu kaYakobi,” kodwa uIsaya uzimisela ukuba uya kulinda, aze akhangele eNkosini, nto leyo emele “izilumko” ngexesha lokulibaziseka kombono. Abo babuyayo baza bahlula okunqabileyo kokungendawo, abo babeza kuba sisithethi sikaThixo, batywinwa, yaye ngenxa yoko bathelekiswa nabo bamkela uphawu lwerhamncwa.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.
Kwaye abaninzi phakathi kwabo baya kukhubeka, bawe, baphuke, babanjiswe ngomgibe, bathinjwe. Bopha ubungqina, utywine umthetho phakathi kwabafundi bam. Kwaye ndiya kumlinda uYehova, ofihla ubuso bakhe kwindlu kaYakobi, ndimbheke yena. Yabonani, mna nabantwana endibanikwe nguYehova singabemiqondiso nezimanga kwaSirayeli, zivela kuYehova wemikhosi, ohleli entabeni yeZiyon. Kwaye xa besithi kuni, Funani kwabanemimoya eqhelekileyo, nakwizangoma ezitswitswizayo nezimbombozelayo: abantu abafanele yini ukufuna kuThixo wabo? ngenxa yabaphilayo kwabafileyo? Emthethweni naselubungqineni: ukuba abathethi ngokweli lizwi, kungenxa yokuba akukho kukhanya kubo. Isaya 8:16–20.
We will continue this study in the next article.
Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“La asingomazwi kaDade White, koko ngamazwi eNkosi, yaye umthunywa wayo uwandinikile ukuba ndiwanike kuni. UThixo unibizela ekubeni ningabi nisasebenza niphikisana neenjongo zaKhe. Kwanikelwa imiyalelo emininzi ngokuphathelele amadoda azibiza ngokuba angamaKristu, kanti abonakalisa iimpawu zikaSathana, ephikisa ngomoya, ngelizwi, nangesenzo inkqubela yenyaniso, yaye ngokuqinisekileyo alandela umendo apho uSathana ewakhokela khona. Ngobulukhuni beentliziyo zawo aye abamba igunya elingengolawo nangayiphi na indlela, yaye angafanele alisebenzise. Utsho uMfundisi omkhulu ukuthi, ‘Ndiya kubhukuqa, ndibhukuqe, ndibhukuqe.’ Abantu bathi eBattle Creek, ‘Itempile yeNkosi, itempile yeNkosi, siyiyo thina,’ kodwa basebenzisa umlilo oqhelekileyo. Iintliziyo zabo azithambiswanga kwaye azithotyelwanga lubabalo lukaThixo.” Manuscript Releases, volume 13, 222.