Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
UEzekiyeli ungumbingeleli ngexesha lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Kwisahluko sokuqala uHezekile usiwa engcweleni.
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. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him.
Kwathi ke ngomnyaka wamashumi amathathu, ngenyanga yesine, ngomhla wesihlanu wenyanga, ndakuba ndiphakathi kwabathinjwa ngasemlanjeni iKebhare, amazulu avuleka, ndaza ndabona imibono kaThixo. Ngomhla wesihlanu wenyanga, lowo wawungunyaka wesihlanu wokuthinjwa kokumkani uYehoyakin, ilizwi likaYehova lafika ngokucacileyo kuHezekile umbingeleli, unyana kaBhuzi, ezweni lamaKaledi ngasemlanjeni iKebhare; isandla sikaYehova saba phezu kwakhe khona apho.
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Ndakhangela, nanko, kwabakho isaqhwithi siphuma entla, ilifu elikhulu, nomlilo uzisonga ngokwawo, nokukhazimla kwakulijikelezile; yaye phakathi kwalo kwakuphuma okungathi ngumbala we-amber, kuphuma embindini womlilo. Kanti ke embindini walo kwaphuma ukufana kwezidalwa eziphilileyo ezine. Kwaye oku kwakukubonakala kwazo; zazinefana lomntu. Yaye nganye kuzo yayinobuso obune, kwaye nganye kuzo yayinamaphiko amane. Iinyawo zazo zazingqonde; nentende yeenyawo zazo yayinjengentende yonyawo lwethole; zaye zakhazimla njengombala wobhedu obukhazimlisiweyo. Zazinezandla zomntu phantsi kwamaphiko azo emacaleni azo omane; zaza ezo zine zazinebuso bazo namaphiko azo. Amaphiko azo ayedityanisiwe elinye kwelinye; azizange zijike ekufikeni kwazo; nganye yayisiya ngqo phambili. Ngokubhekisele ekufaneni kobuso bazo, ezo zine zazinobuso bomntu, nobuso bengonyama, kwicala lasekunene; ezo zine zazinobuso benkomo kwicala lasekhohlo; ezo zine nazo zazinobuso bokhozi. Babenjalo ke ubuso bazo; namaphiko azo ayolulwe enyuka; amaphiko amabini esinye ngasinye ayedityanisiwe elinye kwelinye, amabini ke agubungela imizimba yazo.
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Zaza zihamba, nganye ngqo phambili; apho umoya ubefuna ukuya khona, zaya; zingajikanga xa zihamba. Ke kaloku ukumila kwezidalwa eziphilileyo, ukubonakala kwazo kwakunjengamalahle omlilo avuthayo, kunjengokubonakala kwezibane; lowo mbonakalo wenyuka wehla phakathi kwezidalwa eziphilileyo; umlilo wona wawuqaqambile, yaye kuphuma imibane emlilweni. Nezidalwa eziphilileyo zabaleka zabuya, zinjengokubonakala kokudanyaza kombane. Ke kaloku, ndathi ndakuzikhangela izidalwa eziphilileyo, nanko kukho ivili emhlabeni ecaleni kwezidalwa eziphilileyo, ngakwimbonakalo yobuso bazo obune. Ukubonakala kwamavili nomsebenzi wawo kwakunjengombala webherilo; omane ayefana ngemilo; nokubonakala kwawo nomsebenzi wawo kwakunjengokuba ivili liphakathi kwevili. Xa ayehamba, ayehamba ngamacala awo omane; ayengajiki xa ehamba. Ke wona amacikize awo ayephezulu kakhulu, ade esabeka; yaye amacikize awo ayegcwele amehlo ngeenxa zonke kuwo omane. Xa izidalwa eziphilileyo zazihamba, namavili ayehamba ecaleni kwazo; naxa izidalwa eziphilileyo zazinyuswa emhlabeni, namavili ayenyuswa. Nokuba umoya ubefuna ukuya phi na, zaya khona; umoya wazo wawufuna ukuya khona; namavili ayenyuswa achasene nazo; kuba umoya wesidalwa esiphilileyo wawukumavili.
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
Xa zona zihamba, ezi zazingahamba; xa zona zima, ezi zazingema; yaye xa zona zaziphakanyiswa emhlabeni, amavili ayephakanyiswa ngokuchasene nazo; kuba umoya wesidalwa esiphilayo wawukumavili. Kwaye ukufana kwesibhakabhaka phezu kweentloko zesidalwa esiphilayo kwakungathi ngumbala wekristale eyoyikekayo, esoluliwe ngaphezu kweentloko zazo ngasentla. Kwaye phantsi kwesibhakabhaka amaphiko azo ayethe tye, elinye lijonge kwelinye; ngalinye lalinamabini, awagubungelayo ngeli cala, yaye ngalinye lalinamabini, awagubungelayo ngelo cala, imizimba yawo. Ke kaloku xa zazihamba, ndeva ingxolo yamaphiko azo, injengesandi samanzi amaninzi, njengelizwi likaSomandla, ilizwi lentetho, njengengxolo yomkhosi; xa zazimi, zaziwathoba amaphiko azo. Kwaye kwabakho ilizwi elivela esibhakabhakeni esasingaphezu kweentloko zazo, xa zazimi, zaze zawathoba amaphiko azo. Kwaye ngaphezu kwesibhakabhaka esasingaphezu kweentloko zazo kwakukho ukufana kwetrone, kungathi kukubonakala kwelitye lesafire; yaye phezu kokufana kwetrone kwakukho ukufana okunjengokubonakala komntu ngaphezu kwayo. Ndabona ke into engathi ngumbala we-amber, ingathi kukubonakala komlilo macala onke ngaphakathi kwayo, kususela ekubonakaleni kwesinqe sakhe kunyuke; yaye kususela ekubonakaleni kwesinqe sakhe kuhle, ndabona into engathi kukubonakala komlilo, yaye kwakukho ukuqaqamba macala onke. Njengokubonakala komnyama oselifu ngemini yemvula, kwakunjalo ukubonakala kokuqaqamba macala onke. Oku kwakukubonakala kokufana kobuqaqawuli bukaYehova. Ke kaloku xa ndakubonayo, ndawa ngobuso bam, ndeva ilizwi lothile owayethetha. Hezekile 1:1–28.
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels of strange appearance, intersecting one another, were moved by four living creatures. High above all these was ‘the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
“UEzekiyeli, umprofeti oselubhacweni olilayo, elizweni lamaKaledi, wanikwa umbono owawufundisa eso sifundo sinye sokholo kuThixo onamandla wakwaSirayeli. Ekubeni wayeselunxwemeni lomlambo iKebhare, kwabakho into eyabonakala ngathi sisiqhwithi sivela emantla, ‘ilifu elikhulu, nomlilo ozisongayo, nokukhanya kwakukujikelezile, kwaza phakathi kwako kwaphuma into enjengombala wentlaka yegolide.’ Kwakukho inani lamavili embonakalo engaqhelekanga, enqumlana omnye nomnye, eshukunyiswa zizidalwa eziphilayo ezine. Phezu kwazo zonke ezo zinto kwakukho ‘ukufana kwetrone, okwathi ngenkangeleko kwaba njengelitye lesafire; yaye phezu kokufana kwetrone kwakukho ukufana okunenkangeleko yomntu ngaphezulu kwayo.’ ‘Ke bona ubume bezidalwa eziphilayo, inkangeleko yazo yayinjengamalahle omlilo avuthayo, injengenkangeleko yezibane: wona wawunyuka wehla phakathi kwezidalwa eziphilayo; umlilo wona wawuqaqambile, yaye emlilweni kwaphuma imibane.’ ‘Kwabonakala kumaKerubhi isimo sesandla somntu phantsi kwamaphiko awo.’”
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“Kwakukho amavili phakathi kwamavili ngendlela entsonkothileyo kangangokuba ekuqaleni ukuwabona, abonakala kuHezekile engathi axakekile onke. Kodwa xa ayeshukuma, kwakusenziwa ngokuchaneka okuhle nangokuvumelana okugqibeleleyo. Izidalwa zasezulwini zazewaqhuba loo mavili, yaye, ngaphezu kwako konke, phezu kwetrone ezukileyo yesafire, kwakukho Lowo UnguNaphakade; kanti ngeenxa zonke etroneni kwakukho umnyama oyijikelezileyo, ongumfuziselo wobabalo nothando. Ehluthwe ngamandla bubuqaqawuli oboyikekayo baloo mbono, uHezekile wawa ngobuso bakhe phantsi, xa ilizwi lamyalelayo ukuba asukume aze eve ilizwi leNkosi. Wandula ke wanikwa umyalezo wesilumkiso kuSirayeli.” Testimonies, 751.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
Ngomnyaka wokufa kukakumkani u-Uziya ndabona neNkosi ihleli etroneni, iphakamile, yaye iphakamisiwe; yaza imisila yesambatho sayo yayizalisa itempile. Ngaphezu kwayo kwakumi iiserafi: nganye yayinempiko ezintandathu; ngezimbini yayigqume ubuso bayo, ngezimbini yayigqume iinyawo zayo, yaye ngezimbini yayibhabha. Yaye enye yakhala kwenye, yathi, Ngcwele, ngcwele, ngcwele, nguYehova wemikhosi: umhlaba wonke uzaliswe bubuqaqawuli bakhe. Yaza imiqadi yomnyango yashukuma ngenxa yezwi lalowo wayekhala, yaye indlu yazaliswa ngumsi. Ndaza ndathi, Yeha kum! kuba ndichithakele; ngokuba ndingumntu onemilebe engahlambulukanga, yaye ndihlala phakathi kwabantu abanemilebe engahlambulukanga: kuba amehlo am ambonile uKumkani, uYehova wemikhosi. Yandula ke enye yezo serafi yandibhabhela, iphethe esandleni sayo ilahle elivuthayo, eyayilithathile ngentla emswaneni ngazo izibambo esibingelelweni: Yaza yalibeka emlonyeni wam, yathi, Khangela, oku kuchukumise imilebe yakho; nobugwenxa bakho bususiwe, nesono sakho sixolelwe. Ndeva nelizwi leNkosi, lisithi, Ndiya kuthuma bani na, ngubani na oya kusihambela? Ndaza ndathi, Nanku ndimi; ndithume mna. UIsaya 6:1–8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Lo mbono wanikwa kuHezekile ngexesha apho ingqondo yakhe yayizele zizilumkiso ezimnyama. Wabona ilizwe looyise lilele liyinkangala. Isixeko esasikade sizaliswe ngabantu sasingasahlali mntu kuso. Ilizwi lovuyo nengoma yokudumisa zazingasaviwa phakathi kweendonga zaso. Umprofeti ngokwakhe wayengumphambukeli ezweni lasemzini, apho amabhongo angenamida nobukhohlakali obungenanceba babulawula ngokugabadeleyo. Oko wakubonayo nakuvayo ngobuzwilakhe bomntu nokungalungi kwamkhathaza umphefumlo wakhe, waza walila kabuhlungu imini nobusuku. Kodwa iimpawu ezimangalisayo ezabonakaliswa phambi kwakhe ecaleni komlambo iKebhare zatyhila amandla alawulayo angaphezu kwawabalawuli basemhlabeni. Ngaphezu kookumkani abanekratshi nabakhohlakeleyo baseAsiriya naseBhabhiloni uThixo wenceba nenyaniso wayehleli etroneni.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
“Ubunzima obunjengamavili obabonakala kumprofeti ngathi bubandakanyeke ekudidekeni okungako babuphantsi kokukhokelwa sisandla esingenasiphelo. UMoya kaThixo, owatyhilwa kuye njengoshukumisayo nowalathisayo la mavili, wazisa ukuvumelana kuphuma ekudidekeni; ngokunjalo ihlabathi lonke laliphantsi kolawulo lwaKhe. Izigidi ngezigidi zezidalwa ezizukisiweyo zazimi zilungele, ngelizwi laKhe, ukulawula nokoyisa amandla nemigaqo yabantu abakhohlakeleyo, nokuzisa okulungileyo kwabathembekileyo baKhe.”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Ngendlela efanayo, xa uThixo wayesele eza kutyhila kuYohane othandekayo imbali yebandla kwizizukulwana ezizayo, wamnika isiqinisekiso somdla noxanduva loMsindisi ngabantu baKhe ngokumtyhilela ‘Omnye onjengoNyana womntu,’ ehamba phakathi kwezibane zezibane, ezazimele amabandla asixhenxe. Ngelixa uYohane wayeboniswa imizabalazo emikhulu yokugqibela yebandla namandla asemhlabeni, wavunyelwa nokuba abone uloyiso lokugqibela nokuhlangulwa kwabathembekileyo. Walibona ibandla liziswe kungquzulwano olubulalayo norhamncwa nomfanekiso walo, nokuba ukunqulwa kwalo rhwaphilizo kunyanzeliswa phantsi kwesohlwayo sokufa. Kodwa xa wayekhangele ngaphaya komsi nengxolo yedabi, wabona isihlwele siphezu kweNtaba yeZiyon kunye neMvana, sinokuthi, endaweni yophawu lwerhamncwa, ‘igama likaYise libhaliwe emabunzini azo.’ Waza kwakhona wabona ‘abo babeyifumene impumelelo phezu kwerhamncwa, naphezu komfanekiso walo, naphezu kophawu lwalo, naphezu kwenani legama lalo, bemi phezu kolwandle lweglasi, bephethe iihapu zikaThixo’ becula ingoma kaMoses neyeMvana.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Ezi zifundo zezokuxhamla kwethu. Kufuneka sixhase ukholo lwethu kuThixo, kuba kanye phambi kwethu kukho ixesha eliya kuvavanya imiphefumlo yabantu. UKristu, phezu kweNtaba yeMinquma, wachaza kwangaphambili izigwebo ezoyikekayo ezaziza kwandulela ukuza kwaKhe kwesibini esithi: ‘Niya kuva ngeemfazwe namarhe eemfazwe.’ ‘Uhlanga luya kuvukela uhlanga, nobukumkani buvukele ubukumkani; yaye kuya kubakho iindlala, neendyikityha zokufa, neenyikima zomhlaba, kwiindawo ngeendawo. Zonke ezi zinto zisiqalo nje seembandezelo.’ Nangona ezi ziprofeto zafumana ukuzaliseka ngokuyinxenye ekutshatyalalisweni kweYerusalem, zinokusetyenziswa ngokungqalileyo ngakumbi kwimihla yokugqibela.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Simi embundwini beziganeko ezikhulu nezindilisekileyo. Isiprofeto sizaliseka ngokukhawuleza. INkosi isemnyango. Kungekudala kuza kuvuleka phambi kwethu ixesha eliya kuba nomdla omkhulu nowoyikekayo kubo bonke abaphilayo. Iimpikiswano zexesha eladlulayo ziya kuvuselelwa kwakhona; kuza kuvela iimpikiswano ezintsha. Iziqendu eziza kwenziwa ehlabathini lethu azikaphuphiwa nokuphuphiwa. USathana usebenza ngeearhente zabantu. Abo benza umzamo wokuguqula uMgaqo-siseko baze baqinisekise umthetho onyanzelisa ukugcinwa kweCawa, abaqondi kakuhle ukuba siya kuba yintoni na isiphumo. Ingxaki enkulu isemnyango kanye phezu kwethu.
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.
“Kodwa abakhonzi bakaThixo abasayi kuxhomekeka kwiziqu zabo kule ngxamiseko inkulu. Emibonweni eyanikwa uIsaya, kuHezekile, nakuYohane sibona indlela izulu elinxulumene ngokusondeleyo ngayo neziganeko ezenzeka emhlabeni, kwanobukhulu benkathalo kaThixo ngabo banyanisekileyo kuye. Ihlabathi alinamlawuli ongekhoyo. Inkqubo yeziganeko ezizayo isezandleni zeNkosi. UBungangamsha bezulu bunekamva leentlanga, kwaneenkxalabo zebandla laKhe, phantsi kolawulo lwaLo ngokwaKhe.”
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
“Sivumela thina ngokwethu ukuba sive inkathalo, inkxwaleko, nokudideka okugqithiseleyo emsebenzini weNkosi. Abantu abanesiphelo abashiywanga ukuba bathwale umthwalo woxanduva. Sifanele ukukholosa kuThixo, sikholwe kuye, size siqhubeke siye phambili. Ukulinda okungadinwayo kwezithunywa zasezulwini, nokusebenza kwazo okungapheziyo enkonzweni yazo ngokunxulumene nezidalwa zomhlaba, kusibonisa indlela isandla sikaThixo esikhokela ngayo ivili elingaphakathi kwevili. UMfundisi onguThixo uthi kumdlali ngamnye emsebenzini waKhe, njengoko watshoyo kuKoreshi mandulo: ‘Ndakubhinqisa, nangona ubungandazi.’”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“Embikweni kaHezekile uThixo wayenesandla saKhe phantsi kwamaphiko eekerubhi. Oku kukufundisa abakhonzi baKhe ukuba ngamandla obuthixo abawanika impumelelo. Uya kusebenza nabo ukuba baya kubeka kude ubugwenxa baze babe nyulu entliziyweni nasebomini.
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
“Ukukhanya okuqaqambileyo okuhamba phakathi kwezidalwa eziphilayo ngesantya sombane kumela isantya esiya kuthi ngaso ekugqibeleni lo msebenzi uqhubeke ude ugqitywe. Lowo ongalaliyo, osoloko esebenza ngokuqhubekayo ukuze aphumeze amacebo Akhe, unako ukuwusa phambili umsebenzi Wakhe omkhulu ngemvisiswano. Oko kubonakala ezingqondweni ezinomda, ezibambeke entangeni nasekubhidekeni, isandla seNkosi singakugcina sikwimeko egqibeleleyo yocwangco. Inokuyila iindlela namacebo okuphazamisa iinjongo zabantu abangendawo, yaye iya kuzidida izigqibo zabo baceba ububi nxamnye nabantu Bayo.”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Bazalwana, eli asiloxesha ngoku lokuzila nokuphelelwa lithemba, asiloxesha lokunikezela ekuthandabuzekeni nasekungakholweni. UKristu akanguye ngoku uMsindisi osengcwabeni elitsha likaYosefu, elivalwe ngelitye elikhulu laza lwatywinwa ngotywino lwamaRoma; sinoMsindisi ovukileyo. UnguKumkani, iNkosi yemikhosi; uhleli phakathi kweekherubhi; kwaye phakathi kwembambano nengxokozelo yeentlanga usabakhusela abantu Bakhe. Lowo ulawulayo emazulwini unguMsindisi wethu. Ulinganisa sonke isilingo. Ujonga umlilo weziko omelwe kukuvavanya wonke umphefumlo. Xa iinqaba zookumkani ziya kubhukuqwa, xa iintolo zengqumbo kaThixo ziya kuhlaba zidlule ezintliziyweni zeentshaba Zakhe, abantu Bakhe baya kukhuseleka ezandleni Zakhe.” Testimonies, volume 5, 752–754.
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
UEzekile umele abo bangabagqatswa bokuba phakathi kwekhulu elinamashumi amane anesine amawaka, yaye umgca phezu komgca amava akhe engcweleni ayahambelana namava kaIsaya nakaYohane ngaphakathi kwengcwele. Ngoku sikuvavanyo lwetempile, olwesibini kwiimvavanyo ezintathu ezitywina ikhulu elinamashumi amane anesine amawaka. Elo xesha luhlambululo oluphunyezwa nguMthunywa womnqophiso ekuzalisekiseni uMalaki isahluko sesithathu. Inkqubo yokuhlanjululwa yeemvavanyo ezintathu, sisi “sithando somlilo” sikaMalaki “esimele ukuvavanya wonke umphefumlo.” Xa ingelosi yesithathu yafikayo ngo-Oktobha 22, 1844, uMthunywa womnqophiso weza ngesiquphe etempileni yaKhe waza wakhokela iintombi ezizizilumko zaloo mbali wangena nazo eNdaweni Engcwele Kangcwele, ukuze atywine abathembekileyo baKhe, kodwa iintombi zaloo mbali zavukela, yaye ngowe-1856 intshukumo yamaMillerite yaseFiladelfiya yaguquka yaba yintshukumo yamaMillerite yaseLawodike, yaza ngowe-1863 yaba libandla lamaSeventh-day Adventist laseLawodike.
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
Ingelosi yesithathu eyafika ngesiquphe ngomhla wama-22 kuOktobha, 1844, yarhoxisa ubukho bayo ngo-1863, yaza emva koko yabuyela ngomhla we-11 kuSeptemba, 2001. Emva kweminyaka engamashumi amabini anesihlanu uvavanyo lwetempile olwalufuziselwe ngomhla wama-22 kuOktobha, 1844 ngoku luyaphindwa. Amashumi amabini anesihlanu ngokomfuziselo sisishumi sesiprofeto samakhulu amabini anamashumi amahlanu, yaye amakhulu amabini anamashumi amahlanu angumfuziselo wembali emelwe kwiindima zeshumi elinanye ukuya kweleshumi elinesihlanu zikaDaniyeli ishumi elinanye. Amakhulu amabini anamashumi amahlanu, namashumi amabini anesihlanu, alivili elingaphakathi embonweni wengcwele kaHezekile. Amashumi amabini anesihlanu angumfuziselo wokwahlulwa kwezilumko nabangendawo ekuzalisekeni kwenkqubo yovavanyo enamanyathelo amathathu emelwe emsebenzini wokuhlanjululwa ofezekiswa nguMthunywa woMnqophiso.
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
UMateyu wamashumi amabini anesihlanu uqulethe imizekeliso emithathu, yaye umzekeliso ngamnye uchaza ukwahlulwa kwezilumko nabangendawo ngexesha lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Ithemba labantu bakaThixo elimelwe kweso sahluko kukuba babe ziintombi ezilumkileyo eziphethe ioli yesigidimi sokukhala kwasezinzulwini zobusuku. Ithemba labo kukuba bagwetywe njengomkhonzi othembekileyo kubuphathi babo bokusebenzisa iitalente ezikhethekileyo ababeziniwe ukuba bazilawule ngexesha labo lobabalo lobuqu. Ithemba labo kukuba bagwetywe njengezimvu zedlelo likaThixo, zihleli ngasekunene kwaKhe, kungekhona njengeebhokhwe ngasekhohlo kwakhe. Amashumi amabini anesihlanu angumqondiso wokwahlulwa kwezilumko nabangendawo ngexesha lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Amashumi amabini anesihlanu lelinye lamavili kaHezekile.
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 isixeko sasiwe, ngaloo mini kanye isandla seNkosi saba phezu kwam, sandizisa khona. Hezekile 40:1.
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
Unyaka wamashumi amabini anesihlanu wokuthinjwa umelwe ngu-22 Oktobha, omelwa kukuvalwa komnyango wesigaba solawulo lwexesha. Ngo-22 Oktobha, 1844, kwavulwa umnyango kwaza kwavalwa omnye njengoko iindidi ezimbini zahlulwa.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Yibhalele ke ingelosi yebandla laseFiladelfiya, uthi; Utsho lowo ungcwele, lowo unyanisekileyo, lowo unesitshixo sikaDavide, lowo uvulayo, kungabikho bani uvalayo; novalayo, kungabikho bani uvulayo; Ndiyayazi imisebenzi yakho: nanko, ndibeke phambi kwakho ucango oluvulekileyo, kungekho bani unokuluvala; kuba unamandla amancinane, waligcina ilizwi lam, akwalikhanyela igama lam. ISityhilelo 3:7, 8.
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
UKristu uxelela ingelosi yaseFiladelfiya ukuba uyayazi imisebenzi yabo, nokuba ubeke phambi kwebandla laseFiladelfiya umnyango ovulekileyo. Loo mnyango uvulwa “ngesitshixo sikaDavide,” isitshixo esibekwe phezu kukaEliyakim.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Kwaye kuya kuthi ngaloo mini, ndibize umkhonzi wam uEliyakim unyana kaHilekiya: ndimambathise ingubo yakho, ndimqinise ngombhinqo wakho, ndinikele ulawulo lwakho esandleni sakhe; abe nguyise kubemi baseYerusalem, nakwindlu kaYuda. Isitshixo sendlu kaDavide ndiya kusibeka egxalabeni lakhe; avule, kungabikho uya kuvala; avale, kungabikho uya kuvula. Isaya 22:20–22.
The day that Eliakim is called, he is separated from wicked Shebna.
Ngaloo mini abizwe uEliyakim, uyahlulwa kuShebhena ongendawo.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
Utsho utsho uYehova uThixo wemikhosi ukuthi, Hamba, uye kulo mgcini-buncwane, kuShebhena lowo ulawula indlu, uthi, Unantoni na apha? unobani na apha, ude uzikrolele ingcwaba apha, njengomntu ozikrolela ingcwaba endaweni ephakamileyo, ozimbela indawo yokuhlala eliweni? Yabona, uYehova uya kukuthimba ngokuthimba okunamandla, yaye uya kukugubungela ngenene. Uya kukusonga ngokuqinisekileyo, akuphosaphose njengembumbulu ezweni elibanzi; uya kufela khona, neenqwelo zobuqaqawuli bakho zibe lihlazo lendlu yenkosi yakho. Isaya 22:15–18.
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
Ukwahlulwa kweentombi ezizizilumko nezizizidenge, okwazalisekisa umzekeliso kaShebhena noEliyakim, kwazaliseka ngo-Oktobha 22, 1844, kwananjalo nakumnyaka wamashumi amabini anesihlanu wokuthinjwa kukaYehoyakin, owawungo-Oktobha 22, 573 BC. KuHezekile isahluko sesibhozo, abangendawo abangaphakathi kwi-Adventism, abamelwe yiYerusalem, bamelwe ngamadoda angamashumi amabini anesihlanu aqubuda elangeni. Ukutshatyalaliswa kweYerusalem kumela umthetho weCawa, okwayiyo kananjalo indlela yomqondiso ephelisa ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka. Elo xesha lokutywinwa laqala ngoSeptemba 11, 2001, yaye uYesu unguAlfa no-Omega, ngoko ke uSeptemba 11, 2001 njengesiqalo sokutywinwa ubonakalisa isiphelo, emthethweni weCawa.
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
Umhla we-11 kuSeptemba 2001 wawufuziselwe ziintlanganiso zaseMinneapolis zowe-1888, kuba uDade uWhite uchaza ukuba xa izakhiwo ezikhulu zaseNew York zawayo nge-9/11, ISityhilelo 18:1–3 sazaliseka. Ngelo xesha, njengakwango-1888, wabonisa ukuba ingelosi yeSityhilelo seshumi elinesibhozo yehla ukuze ikhanyisele ihlabathi ngozuko lwaYo. Uvukelo lwango-1888 waluthelekisa novukelo lukaKora, uDatan, noAbhiram, abathi nabo baba namadoda angamakhulu amabini anamashumi amahlanu adumileyo azimanya nabo ekreqweni lwabo. Abavukeli abangamakhulu amabini anamashumi amahlanu kuvukelo lukaKora namaqabane akhe kwimbali yokuqala kaSirayeli wamandulo babefuzisela amadoda angamashumi amabini anesihlanu awayequbuda elangeni ekupheleni kukaSirayeli wamandulo.
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
Iinkokeli ezingamashumi amabini anesihlanu zoBu-Adventist baseLawodike ziqubuda phantsi komthetho weCawa, zize ezimakhulu mabini anamashumi amahlanu ziqubude ngomhla ka-9/11, zibonakalisa ixesha lokutywinwa ngomfuziselo wamashumi amabini anesihlanu, (umfuziselo wokwahlulwa kwezilumko nabangendawo) ukuphawula isiqalo nesiphelo sexesha lokutywinwa. Nokuba ngaba ngabavukeli abamakhulu mabini anamashumi amahlanu ngexesha likaMoses, okanye ngamadoda angamashumi amabini anesihlanu kwisahluko sesibhozo sikaHezekile, okanye ngamangqina amathathu okwahlulwa kwisahluko samashumi amabini anesihlanu sikaMateyu, okanye ngumnyaka wamashumi amabini anesihlanu wokuthinjwa kuHezekile amashumi amane; zonke ezi zibonakaliso zomfuziselo wamashumi amabini anesihlanu ziyangqinelana namaxesha amathathu eminyaka engamakhulu amabini anamashumi amahlanu afikelela esiphelweni sawo ngowama-207 BC, 313, nango-2026 ngokulandelelana.
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
Amashumi amabini anesihlanu, ngokungathi kunjalo, asisinqe esijikelezayo samashumi amabini anesihlanu, esizisa yonke imigca yamashumi amabini anesihlanu ekugqibeleleni. Aba sesinye sezitshixo zesiprofeto zobukumkani ezanikwa uPetros ukuze kuziswe ukucaca kwimbali efihlakeleyo yevesi yamashumi amane. Kusekiwe ngokuphindaphindiweyo ngamangqina angaphezu kwamathathu ukuba iivesi zeshumi ukuya kweleshumi elinesihlanu zikaDaniyeli ishumi elinanye zimela umgca ogubungela imbali ukususela ku-1989 kuse kuthi ga kumthetho weCawa, oyimbali efihlakeleyo yevesi yamashumi amane. Ingonyama yesizwe sakwaYuda ngoku ivula amatywina amavili kaHezekile njengoko Ivula imbali efihlakeleyo eya kuwugqibezela umyalezo weSikhalo Sasezinzulwini Zobusuku semihla yokugqibela.
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
Kumanqaku alandelayo siya kuqhubeka sichonga amavili kaHezekile amela intsebenziswano entsonkothileyo yabantu ngemihla yokugqibela. UHezekile isahluko sokuqala ekuqaleni kweli nqaku, kunye nesiqendu esihamba naso esivela kwi-Testimonies, umqulu wesihlanu, esibekiweyo, ziya kuba yindawo yethu eqhubekayo yokubhekisa kuyo njengoko siqhubeka kula manqaku. Xa amavili ebekwe kwindawo yawo efanelekileyo, kunye neendawo zawo ezifanelekileyo zokuhlangana namanye amavili embali yesiprofeto, siya kubonisa ukuba iminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu, eyawanika amandla ingelosi yokuqala ngoAgasti 11, 1840, nayo imelwe nguHezekile njengeminyaka engamakhulu amathathu anamashumi alithoba, inxulumene nonyaka onesiqingatha wokungqingwa kweYerusalem; kwanokuba ukufika kwalo kukhanya lwesiprofeto kuchonga ukuphakanyiswa komqondiso wabaliwaka elinamakhulu amane anamashumi amane anesine.
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
Umhla wama-27 kuJulayi, 1299, ukuya kowe-1337 umele iminyaka engamashumi amathathu anesibhozo ekuqaleni kweminyaka elikhulu elinamashumi amahlanu (iinyanga ezintlanu) yeSityhilelo isahluko sesithoba, ivesi yeshumi. Loo minyaka ilikhulu elinamashumi amahlanu inxulumene neminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu zevesi yeshumi elinesihlanu. Ngaloo ndlela, ukuqala kwala maxesha mabini kwenza umgca omnye wesiprofeto owagqitywa ekuzalisekeni kwesiprofeto sikaJosiah Litch sika-1838 noka-1840, yaza yaphawula ukuvela nokuxhotyiswa kwentshukumo yamaMillerite. Loo mbali ekuqaleni kobuAdventist iphawula ukuvela kwamawaka alikhulu elinamashumi amane anesine njengomqondiso phambi komthetho weCawa. Ngaloo ndlela, iminyaka engamakhulu amathathu anamashumi alithoba kaHezekile, neminyaka enye enesiqingatha (1.5) yokungqingwa kweYerusalem, iphawula isiphelo somgca wesiprofeto owaqala ngo-1299.
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
Kuya kuba luncedo ukuqwalasela esi sicatshulwa sithatyathwe kwi-Testimonies, umqulu wesihlanu, ngaphambi kwenqaku elilandelayo.