Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”

UEHezekile umele abo benzelwe umsebenzi wokuyalelwa yiNgonyama yesizwe sakwaYuda, yaye umyalelo waYo osisiseko “ngumgca phezu komgca.”

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.

Wathi kubo, Le yiyo indawo yokuphumla eninokuthi ngayo nibaphumuze abadiniweyo; kwaye oku kukuhlaziyeka; kanti abazange bafune ukuva. Kodwa ilizwi leNkosi laba kubo umthetho phezu komthetho, umthetho phezu komthetho; umgca phezu komgca, umgca phezu komgca; apha intwana, khona intwana; ukuze bahambe, bawe ngasemva, baphulwe, babanjiswe ngumgibe, bathinjwe. Isaya 28:12, 13.

Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Jubilee. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.

Ngoku iNgonyama yesizwe sakwaYuda iyivula incwadi kaHezekile. Siyaziswa ukuba uHezekile ungumbingeleli kunyaka wamashumi amathathu, nokuba “amashumi amathathu” amela ubudala bakhe obungumfuziselo njengombingeleli, okanye unyaka wamashumi amathathu kumgca wesiprofeto owaqalayo kwiJubhile Enkulu kaYosiya. Ububingeleli bokugqibela bemihla yokugqibela ngabalikhulu elinamashumi amane anesine amawaka, yaye iimbali zamandulo ezithe ngqo zibonisa kwangaphambili imbali engumfuziselo yemihla yokugqibela.

But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.

Ke nina niya kubizwa ngokuba ngabaPristi bakaYehova; abantu baya kunibiza ngokuba ningabaPhathiswa boThixo wethu; niya kudla ubutyebi beeNtlanga, nize niziqhayise ngobuqaqawuli bazo. Isaya 61:6.

Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.

uHezekile ungumqondiso wabantu bakaThixo kwimihla yokugqibela—imbali engcwele ethi yonke ingqina lesiprofeto liyichaze. Loo mbali ingcwele yintshukumo yengelosi yesithathu, eyathi ngokukodwa yamelwa kwangaphambili yintshukumo yengelosi yokuqala ngo-1840. Intshukumo yengelosi yokuqala yayiyingelosi ye-alpha kwezo ngelosi zintathu, yaye eyesithathu yingelosi ye-omega. Ngoko ke uHezekile ulungelelaniswe noPetros ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Imbali yomqondiso apho bobabini uPetros noHezekile babekwe khona imelwa njengembali yasePanium.

The Little Book

Incwadi Encinane

Ezekiel takes the little book, as did John in Revelation ten.

UEzekiyeli uthabatha incwadi encinane, njengoko noYohane wenzayo kwisiTyhilelo seshumi.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.

Kodwa wena, nyana womntu, yiva oko ndikuthethayo kuwe; musa ukuba nemvukelo njengaloo ndlu inemvukelo; vula umlomo wakho, uze udle oko ndikunika kona. Ndathi ke ndakukhangela, nanko kusolulwa isandla siza kum; yaye, khangela, kwakukho kuso umqulu wencwadi; wawusasaza phambi kwam; wawubhaliwe ngaphakathi nangaphandle; yaye kwakubhalwe kuwo izililo, nokuzila, nesijwili. Waphinda wathi kum, Nyana womntu, yidla oko ukufumanayo; yidla lo mqulu, uhambe uye kuthetha nendlu kaSirayeli. Ndaza ndawuvula umlomo wam, wandondla loo mqulu. Wathi kum, Nyana womntu, yenza isisu sakho sidle, uzalise amathumbu akho ngalo mqulu ndikunika wona. Ndawudla ke; emlonyeni wam wawumnandi njengobusi. Hezekile 2:8–10, 3:1–3.

In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.

KwiSityhilelo isahluko seshumi, uYohane uyayidla incwadi encinane, yaye sonke esi sahluko simele ukubonakaliswa kwamandla kaThixo ukususela ngoAgasti 11, 1840 de kube nguOktobha 22, 1844.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

“Ingelosi emanyaniswa ekubhengezweni kwesigidimi sengelosi yesithathu iya kukhanyisa umhlaba wonke ngobuqaqawuli bayo. Apha kuxelwe kwangaphambili umsebenzi wobungakanani behlabathi liphela nowamandla angazange aqheleke. Intshukumo ye-advent ka-1840–44 yaba kukubonakalaliswa okuzukileyo kwamandla kaThixo; isigidimi sengwelekileyo yokuqala sathwalwa saya kuzo zonke izikhululo zovangelo ehlabathini, yaye kwamanye amazwe kwabakho owona mdla mkhulu wezenkolo wakha wabonwa nakweliphi na ilizwe ukususela kuHlaziyo lwenkulungwane yeshumi elinesithandathu; kodwa ezi ziya kudluliswa yintshukumo enamandla ephantsi kwesilumkiso sokugqibela sengwelekileyo yesithathu.” The Great Controversy, 611.

Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.

UEHezekile uhambelana noYohane kwisahluko seshumi seSityhilelo, ngoko ke uPetros, uYohane noHezekile bema kunye kwindawo abayabelweyo ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka.

1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.

U-1840 ukuya ku-1844 umele isithuba seminyaka emine esaqala xa isiprofeto sexesha esaqala ngesithuba seminyaka elikhulu elinamashumi amahlanu ngomhla wama-27 kuJulayi, 1299. Ezo “nyanga zintlanu” zaphela zaza zadityaniswa nesiprofeto sexesha seminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu esaphelela ngomhla we-11 kuAgasti, 1840, xa ukubonakaliswa okuzukileyo kwamandla kaThixo kwabonakaliswa kwada kwangumhla wama-22 kuOktobha, 1844. Emva koko ukusetyenziswa kwexesha lesiprofeto kwaphela.

And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.

Wafunga ngesifungo ngaye ophilayo ngonaphakade kanaphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, esithi akusayi kubakho xesha. ISityhilelo 10:6.

Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.

Ixesha lesiprofeto laphela njengokusetyenziswa okusemthethweni kwesiprofeto ngomhla wama-22 Oktobha 1844. UEzekile, uPetros noYohane ngamnye umele iintombi ezizizilumko zikaThixo zentshukumo yezithunywa zokuqala nezesiBini, kwanentshukumo yesithunywa sesiThathu.

Visions

Imibono

The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.

Izahluko “ezilishumi elinanye” zokuqala zikaHezekile zinikela uthotho “lwemibono” njengoko kubekiwe kwindima yokuqala yesahluko sokuqala.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Kwathi ke ngomnyaka wamashumi amathathu, ngenyanga yesine, ngomhla wesihlanu wenyanga, ndakuba ndiphakathi kwabathinjwa ngasemlanjeni waseKebhare, amazulu avuleka, ndabona imibono kaThixo. Hezekile 1:1.

The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.

“Imibono” yezahluko ezilishumi elinanye zokuqala yaqala ukunikwa kwisahluko sokuqala ngasemlanjeni iKebhare, yandulelwa ukwandiswa kumbono wesahluko sesithathu “ethafeni,” yaza yaphinda kwakhona kumbono wesahluko sesibhozo eYerusalem. Ezi ndawo zintathu—umlambo iKebhare, ithafa, neYerusalem—zimele imibono emithathu ethi xa idityanisiwe yenze umbono omnye, ongulo “imibono” yendinyana yokuqala nowezahluko zokuqala ‘ezilishumi elinanye’.

Jubilee

IYubhileyi

Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.

Ukuqwalasela unyaka wamashumi amathathu njengonyaka wamashumi amathathu womjikelo weYubheli owaqalisa ngePasika edumileyo kaYosiya, waza ke waphela ngo-Oktobha 22, kunokuxhaswa ngokulula, kuba lowo mgca ukhethekileyo wembali engcwele ubonakaliswe ngokucacileyo, umgca phezu komgca, ngobungqina obungaphezulu kobunye. Njengomzekelo; iPasika imela imibhiyozo yasentwasahlobo, yaye umhla wocamagushelo umele imibhiyozo yasekwindla. Ngoko ke uLevitikus amashumi amabini anesithathu uhambelana nomjikelo weYubheli owaqalisa ngoYosiya. Kukho neminye imigca ehambelana nembali emelwe nguKumkani uYosiya kude kube ngu-Oktobha 22, 573 BC. Ukuzaliseka kwembali ngo-Oktobha 22, 573 BC komnyaka weYubheli kuxhaswa ngababhali-mbali.

The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.

Ngokubanzi, ababali-maxesha bayakwamkela ukubeka umhla wocamagushelo ku-Oktobha 22, 573 BC, yaye nePasika Enkulu kaYosiya ngo-622 BC ikwangumhla owamkelekileyo kwabo babali-maxesha beBhayibhile. IPasika, engumfuziselo wemithendeleko yasentwasahlobo, yaqalisa umjikelo weYubhile weminyaka engamashumi amane anesithoba, owaphela kumfuziselo wemithendeleko yasekwindla ngomhla wocamagushelo. Ezi veki zisixhenxe zeminyaka ezazenza iminyaka engamashumi amane anesithoba zaziyimifuziselo yeSabatha yomhlaba.

“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.

“Kulo lonke iphepha, nokuba yimbali, okanye ngumyalelo, okanye sisiprofeto, iZibhalo zeTestamente eNdala zikhazimliswa bubuqaqawuli boNyana kaThixo. Kangangokuba yayiyeyokumiselwa nguThixo, yonke inkqubo yobuYuda yayisisiprofeto esibumbeneyo seendaba ezilungileyo. NgoKristu “bonke abaprofeti bayamngqinela.” IZenzo 10:43. Ukusuka kwisithembiso esanikwa uAdam, kuye kutsho phantsi ngomnombo woosolusapho nangolawulo lomthetho, ukukhanya okuzukileyo kwezulu kwenza zacaca iinyawo zoMhlawuleli. Iimboni zambona iNkwenkwezi yaseBhetelehem, uShilo owayeza kuza, njengoko izinto ezizayo zazidlula phambi kwazo ngoluhlu oluyimfihlakalo. Kulo lonke idini ukufa kukaKristu kwaboniswa. Kulo lonke ilifu lesiqhumiso ubulungisa baKhe benyuka. Ngalowo nalowo umbhobho wonyaka wenkululeko igama laKhe lavakaliswa. Kwimfihlelo eyoyikekayo yeyona ngcwele kwezona zingcwele ubuqaqawuli baKhe babuhlala.” The Desire of Ages, 211.

Seventeen

Ishumi elinesixhenxe

Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.

UZedekiya wayesusiwe waya eBhabheli xa iYerusalem yawa kwiminyaka elishumi elinesine ngaphambi ko-573 BC. Iimbali zamaYuda ziwuchaza umjikelo weYubhile ukusuka kuYosiya ngo-622 ukuya ku-Oktobha 22, 573 njengomjikelo weYubhile we-17. Ixesha elisusela kwidabi laseRaphia ukuya kwidabi lasePanium laliyiminyaka elishumi elinesixhenxe. UPtolemy wayengoyisileyo kwidabi laseRaphia, yaye walawula njengokumkani wasemzantsi iminyaka elishumi elinesixhenxe. Ukususela kuMyalelo waseMilan de kwaba nguConstantine awahlula ubukumkani bakhe ngo-330, kwakuyiminyaka elishumi elinesixhenxe. Kumjikelo weYubhile weshumi elinesixhenxe iYerusalem yatshatyalaliswa nguNebhukadenetsare.

For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.

Ngokuba abantwana bakaSirayeli baya kuhlala iintsuku ezininzi bengenakumkani, bengenankosana, bengenambingelelo, bengenamfanekiso, bengenayefodi, bengenaterafim: Emveni koko abantwana bakaSirayeli baya kubuya, bamfune uYehova uThixo wabo, noDavide ukumkani wabo; boyike uYehova nokulunga kwakhe ngemihla yokugqibela. Hoseya 3:4, 5.

Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.

UHoseya uthetha ngomxholo onobudlelane obuthe ngqo nokuthinjwa kukaZedekiya, nangona ukwamele nokuqala kokuthinjwa kobukumkani basentla ngowama-723 BC. Isizathu sokuba esi sicatshulwa sikaHoseya sinxibelelane nobungqina bukaHezekile sinxulumene nokwaliwa kukaThixo xa amaSirayeli anyanzelisa ukumkani ongumntu. Umnqweno kaSirayeli wokulawulwa ngukumkani ongumntu, kunokuba alawulwe nguKumkani onguThixo, umelwa ngokuthi “ikratshi lamandla akho” emgwebeni “wamaxesha asixhenxe” kuLevitikus 26.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Ke kaloku ukuba, ngenxa yako konke oku, anisayi kundiphulaphula, ndiya kunohlwaya kasixhenxe ngakumbi ngenxa yezono zenu. Ndiya kuqhekeza ikratshi lamandla enu; yaye ndiya kwenza izulu lenu libe njengentsimbi, nomhlaba wenu ube njengobhedu. Levitikus 26:18, 19.

The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.

“Ikratshi yamandla enu” imele umnqweno kaSirayeli wokuba njengelizwe nokuba babe nokumkani wabo. Ukususwa kokumkani ebukumkanini basentla ngowama-723 BC, kwandule ke ukuthinjwa kokumkani uZedekiya kobukumkani basemzantsi ngowama-586 BC, kumele ukwaphulwa “kwekratshi” likaSirayeli wamandulo, yaye ikratshi landulela ukuwa. Esiprofetweni seBhayibhile “amandla” angukumkani okanye ubukumkani, yaye ikratshi likaSirayeli ekuzifumaneleni ukumkani ongumntu liphawula ukwaliwa kolawulo lobuthixo noKumkani onguThixo.

And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.

Kwathi ke, ekubeni uSamuweli eseluphele, wabeka oonyana bakhe baba ngabagwebi bakwaSirayeli. Igama lezibulo lakhe lalinguYoweli; negama lowesibini, linguAbhiya; babengabagwebi eBher-shebha. Ke kaloku oonyana bakhe abahambanga ngeendlela zakhe, kodwa baphambukela kwinzuzo embi, bathabatha izinyobo, baza bagqwetha ukugweba. Zaza zonke iinkulu zakwaSirayeli zahlanganisana, zeza kuSamuweli eRama, zathi kuye, Yabona, wena uluphele, noonyana bakho abahambi ngeendlela zakho; ke ngoku simisele ukumkani, asigwebe, njengazo zonke iintlanga. Kodwa loo nto yamkhathaza uSamuweli, xa babesithi, Siphe ukumkani asigwebe. Wathandaza ke uSamuweli kuYehova. Wathi uYehova kuSamuweli, Lithobele izwi labantu kuko konke abakuthethayo kuwe; kuba abagibanga wena, bagibe mna, ukuze ndingabi ngukumkani phezu kwabo. Ngokwemisebenzi yonke abayenzileyo, kususela mini ndabanyusayo eYiputa kwada kwanamhlanje, abandishiye ngayo, bakhonza thixo bambi, benjenjalo nakuwe. Ngoko ke ngoku lithobele izwi labo; noko ke uze ubangqine ngokuqinileyo, ubabonise isiko lokumkani oya kuba ngukumkani phezu kwabo. 1 Samuweli 8:1–9.

It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”

Kufanele kuqatshelwe ukuba ngelo xesha uSirayeli akazange amale uThixo njengokumkani wabo kuphela, kodwa wamala noMoya weSiprofeto, njengoko wayemelwe nguSamuweli; kuba kuthiwa, “bandishiyile, bakhonza abanye oothixo, benjenjalo nakuwe.”

“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

“USathana u... usoloko enyanzelisa okobuxoki—ukuze akhokelele abantu bemke enyanisweni. Inkohliso yokugqibela kanye kaSathana iya kuba kukwenza ubungqina boMoya kaThixo bungabi nampembelelo. ‘Apho kungekho mbono, abantu bayatshabalala’ (IMizekeliso 29:18). USathana uya kusebenza ngobuqili obukhulu, ngeendlela ezahlukeneyo nangamajelo ahlukeneyo, ukuze aphazamise ukuthembela kwabantu abaseleyo bakaThixo kubungqina benyaniso.

“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

“Kuya kubakho intiyo eya kuvuthelwa nxamnye neziBungqina, eyobutshaba bukaSathana. Izenzo zikaSathana ziya kuba zezokuphazamisa ukholo lwamabandla kuzo, ngenxa yesi sizathu: uSathana akanako ukuba nendlela ecace kangako yokungenisa iinkohliso zakhe aze abophe imiphefumlo kwiinkohliso zakhe ukuba izilumkiso nokukhalimela neengcebiso zoMoya kaThixo ziyathathelwa ingqalelo.” Selected Messages, incwadi 1, 48.

The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”

Inkohliso yokugqibela yolawulo lukaThixo lukaSirayeli wamandulo yayikukwala kungekhona uThixo kuphela, kodwa kwanangoMoya wesiProfeto. Oko kwaliwa ngo-1097 BC kufanekisela inkohliso yokugqibela yoBuseventh-day Adventism baseLaodikea ngo-1863. “Izihlandlo ezisixhenxe” zikaLevitikus amashumi amabini anesithandathu ziliLizwi likaThixo, yaye uMoya wesiProfeto uthi ngezo “zihlandlo ezisixhenxe” “akufanele zitshintshwe.”

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

“Ndibonile ukuba itshathi ka-1843 yayikhokelwa sisandla seNkosi, yaye yayingafanele kuguqulwe nto kuyo; ukuba amanani ayenjalo njengoko Yona yayifuna ukuba abe njalo; nokuba isandla saYo sasiphezu kwawo saza safihla impazamo kwamanye amanani, ukuze kungabikho bani unokuyibona, de kususwe isandla saYo.” Early Writings, 74.

The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.

UMoya Wokuprofeta ngokucacileyo wavuma “amaxesha asixhenxe,” yaye ukuvuma kwakhe kwakusisilumkiso sokuba kungatshintshwa amanani akwisitshati, ekuyo “amaxesha asixhenxe” engumqolo osembindini nekona ephezulu engasekunene. Ngesitshati sobuxoki sika-Uriah Smith ngo-1863, ukwaliwa okuqhubekekayo kweenyaniso ezisisiseko, okwakufanekiswe nguSirayeli wamandulo ekwaleni kwabo uThixo, yaye uMoya Wokuprofeta wachaza imvukelo ka-1863. Umhla wemvukelo ka-1863 uyahambelana nomgca wesiprofeto obekwe encwadini kaHezekile. Kulo mgca wembali, isiphelo saba kukutshatyalaliswa kweYerusalem, okwakufuzisela umthetho weCawa. U-1863 ukuya kumthetho weCawa oza kungekudala kwakufanekiswe yimbali kakumkani uSawule ngo-1097 BC ukuya kuZedekiya ngo-586 BC.

Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.

UZedekiya wathinjwa wasiwa eBhabheli kwiminyaka elishumi elinesine ngaphambi kweNkululeko ka-573 BC. Umjikelo weshumi elinesixhenxe weNkululeko waqalisa ngowama-622 BC, yaye ngonyaka wamashumi amathathu uHezekile ubekwa njengombingeleli ngowama-591 BC, kwaza emva kweminyaka emihlanu iYerusalem yatshatyalaliswa ngowama-586 BC. Yatshatyalaliswa kwangolo suku lwaloo nyaka njengoko yatshatyalaliswa okwesibini ngowama-AD 70 nguTito. Ivesi yokuqala kaHezekile isahluko sokuqala ikwiminyaka emihlanu ngaphambi kokutshatyalaliswa kweYerusalem, yaye ikwiminyaka elishumi elinesithoba ngaphambi kombono wetempile wesahluko samashumi amane.

In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.

Ngomnyaka wamashumi amabini anesihlanu wokuthinjwa kwethu, ekuqaleni komnyaka, ngomhla weshumi wenyanga, ngomnyaka weshumi elinesine emva kokuba umzi ubethiwe, kwangolo suku kanye isandla seNkosi saba phezu kwam, sandizisa apho. Hezekile 40:1.

For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.

Ngenxa yokungathobeli umnqophiso weSabatha yelizwe, uThixo wabonisa ukuba “izihlandlo ezisixhenxe” ziya kuba sisiqalekiso ngenxa yokungathobeli umnyaka wesixhenxe, oyiyo iSabatha yelizwe. “Isihlandlo” singumnyaka, yaye “umnyaka” uneentsuku ezingamakhulu amathathu anamashumi amathandathu, yaye izihlandlo ezisixhenxe eziphindwe ngamakhulu amathathu anamashumi amathandathu zenza iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini. AmaMillerite kusenokwenzeka ukuba awazange asebenzise ibinzana elithi “amashumi amabini anesihlanu anamashumi amabini,” kodwa zombini iitshathi zawo ezingcwele zachaza ngenani iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini.

The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.

Isibhengezo sesiqalekiso samaxesha asixhenxe phezu kobukumkani basentla bakwaSirayeli kwanobukumkani basemzantsi bakwaYuda saba sesokuqala, okanye unokuthi sasi “sisiseko,” okanye unokude uthi sasingukuqonda “kwe-alpha” kukaWilliam Miller. Ngowe-1863 ibandla lamaSeventh-day Adventist laseLawodike walulahla olo qonda lusisiseko lwezinto ezafunyanwa nguMiller; “izinto ezafunyanwa” ezazimele sonke isiseko sentshukumo yamaMillerite. Impefumlelo yalumkisa ngokungqalileyo ukuba oku kungenzeka, yaye kuye kwenzeka, yaye kwenzeka kwakudala.

The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.

Isiseko setempile eyakhiwa kwakhona emva kobukhoboka baseBhabheli sagqitywa kwimbali yomthetho wokuqala, yaye phambi komthetho wesibini. Itempile yakhiwa ngokupheleleyo kwimbali yomthetho wesibini. Kumthetho wesithathu ubukhosi besizwe babuyiselwa kuSirayeli wamandulo ongokoqobo. UWilliam Miller wayemele ingelosi yokuqala eyafika ngowe-1798 yaza yanikwa amandla ngo-Agasti 11, 1840. Ingelosi yesibini yafika emva kokuba iziseko zibekiwe, njengoko kumelwe yitshathi yowe-1843, eyapapashwa ngoMeyi ka-1842. Ekudanisweni kokuqala kowe-1844, ukudana kwe-alpha kowe-1844, ingelosi yesibini, kwanexesha lokulibala kumzekeliso weentombi, zafika, yaye xa isigidimi sengwe losi yesibini sanikwa amandla kwintlanganiso yenkampu yase-Exeter itempile yagqitywa. Ke ngoko ekudanisweni okukhulu, okanye kwe-omega, kowe-1844, uMthunywa woMnqophiso weza ngesiquphe etempileni yaKhe, ekuzalisekisweni kweminyaka engamakhulu amabini anamashumi amathathu eyaqala ngomthetho wesithathu yaza yaphela ngokufika kwengelosi yesithathu.

Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.

UYosiya, uthetha ukuthi “isiseko sikaThixo.” Nokuba nguKumkani uYosiya okanye nguJosiah Litch; bobabini bayimiqondiso yeziseko, njengoko zimelwe kwimbali yommiselo wokuqala, kwananjengoko zimelwe yimibhiyozo yasentwasahlobo ebekiweyo kwiindinyana zokuqala ezingamashumi amabini anesibini zeLevitikus amashumi amabini anesithathu. Iziseko, imibhiyozo yasentwasahlobo, nommiselo wokuqala zonke zingumqondiso ka-1840 nokuxhotyiswa kwengelosi yokuqala. Umhla wama-22 ku-Oktobha, 573 BC, njengoko ubekiwe kuHezekile isahluko samashumi amane, indinyana yokuqala, ungumqondiso womhla wama-22 ku-Oktobha, 1844 nokuvulwa komgwebo wabafileyo, kananjalo ungumqondiso womhla we-11 kuSeptemba, 2001 ekuvulweni komgwebo wabaphilayo. Nabani na obelandela la manqaku ufanele azi ukusetyenziswa endikusebenzisayo.

Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.

UEzekiyeli ngumfuziselo ngaphakathi kwimbali yesiprofeto emelwe kwimibhalo yakhe. UEzekiyeli ukho apho xa amadoda angamashumi amabini anesihlanu equbuda elangeni ekupheleni kwesahluko sesibhozo. Wayekhona kananjalo kwizahluko ezilandelayo njengoko “ukutywinwa okulandelwa kukuxhelwa” kuziswa phezu kweYerusalem, leyo uEllen White ayichaza njengebandla lamaSabatha osuku lwesixhenxe. Kwizahluko zokuqala ezilishumi elinanye, uEzekiyeli uziswa engcweleni yasezulwini ukuze amkele imiyalelo yakhe, njengoko kwakubizwe namaMillerite ukuba enze ngowe-1844, kwananjengoko le ntshukumo ngoku ibizelwa ukwenza njalo.

Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.

Ngoko ke uHezekile ngumqondiso kuni; ngokwako konke akwenzileyo, niya kwenza nani; yaye xa oku kusenzeka, niya kwazi ukuba ndiyiNkosi uThixo. Hezekile 24:24.

When This Cometh

Xa Oku Kusenzeka

When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”

Xa sifika kuloo ndawo ngemihla yokugqibela apho izinto ezabonakaliswa nguHezekile ziphinda zenzeke phakathi kwabantu bakaThixo, ngoko sifikelele kumqondiso kaHezekile. Xa usazi ukuba uHezekile umele ikhulu elinamashumi amane anesine amawaka, yaye ukwazi oko kwinqanaba lokholo nokuqonda elinolo lindelo lungcwalisiweyo lokuba yonke into eyabonakaliswa nguHezekile ezibhalweni zakhe ifuzisela ulandelelwano olungcwele lweziganeko ngemihla yokugqibela ezibandakanya ikhulu elinamashumi amane anesine amawaka—xa ukwazi oko, ngoko “niya kwazi” ukuba “iNkosi” “inguThixo.”

We will continue these thoughts in the next article.

Siya kuqhubekekisa ezi ngcinga kwinqaku elilandelayo.