Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “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.”
UEzekile uchazwa “njengomprofeti wokulila” kuba ungumqondiso waloo bantu balikhulu elinamashumi amane anesine amawaka, abathi kwisahluko sesithoba sencwadi yakhe balila (bencwina bekhala) ngenxa yamasikizi enziwa ezweni nasecaweni. Kuleso sicatshulwa siphuma kwiTestimonies esasicaphule kwinqaku elidlulileyo, uDade White wabhala wathi, “Umprofeti ngokwakhe wayengumphambukeli ezweni lasemzini, apho ulangazelelo olungenamida nenkohlakalo enoburhalarhume kwakulawula ngokugqwesileyo. Oko wakubonayo nowakuva ngengcinezelo yabantu nokungalunganga kwabakhathaza umphefumlo wakhe, waza walila kabuhlungu imini nobusuku.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Amawaka alikhulu anamashumi amane anesine amawaka ngabo “abagxothiweyo bakwaSirayeli,” abathe basasazwa, njengoko kuboniswe ngokuthinjwa kukaHezekile. Inkqubo yokutywinwa eboniswe kuHezekile 9 iyafana naleyo ikwiSityhilelo 7, yaye zombini ezo zahluko ziboniswa njengokuba zenzeka ngemihla yokugqibela.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Oku kutywinwa kwabakhonzi bakaThixo kuyafana noko kwaboniswa uHezekile embonweni.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Ukusuka etroneni, uThixo uyalela iikerubhi, zona ke zona zilawule amavili. UEzekile wayemelwe kukuqonda embonweni ukuba uThixo wayelawula, kwanakwelo xesha apho yonke into yayibonakala ikwisiphithiphithi. USista White uthi “ngendlela efanayo” emva kokubeka isakhiwo sikaThixo etroneni, elawula iikerubhi ezazisingatha imicimbi yehlabathi, njengoko echaza uYohane engcwele apho uKristu wayehamba phakathi kwamabandla asixhenxe. UEzekile noYohane bayimifuziselo yabo baphila ngexesha lokutywinwa lwabalikhulu elinamashumi amane anesine amawaka, abo, njengoko iMphefumlelo ibhala, “Imiboniso eza kwenzeka ehlabathini lethu ayikaphuphiwa nokuphuphiwa.”
Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Ngokuqinisekileyo, xa uDade White wayebhala loo mazwi, loo mazwi ayeyinyaniso, kodwa ngexesha lokutywinwa afumana ukuzaliseka kwawo okugqibeleleyo. Malunga neminyaka engamashumi amabini eyadlulayo, ngaba ngewakhe wacinga ukuba oko kwenzekayo ngoku ehlabathini kunxulumene nokuxinana kweenkumbi zenkolo yamaSilamsi? Iinkumbi njengomfuziselo wamaSilamsi kwisahluko sesithoba seSityhilelo ziquka ukufuduka kweenkumbi zasemantla eAfrika ngokwendalo. Ezo nkumbi zixineneyo, kwindlela yazo yokufuduka eAfrika, ziyahambelana nejografi eyathatyathwa lulawulo lwamaSilamsi. AmaSilamsi ayinzala kaIshmayeli, yaye unina kaIshmayeli wayenguHagare. UHagare uthetha “ukubaleka” okanye “ukusaba.” NgesiArabhu eli gama lidla ngokunikezelwa ngokuthi Hajar (هاجر), yaye linxulunyaniswa nengcambu efanayo esinika igama elithi Hijra (ukufuduka/ukubaleka kukaMuhammad). Iingcambu zamaSilamsi zinxulunyaniswa kungekuphela nokuxinana kweenkumbi, kodwa ezo ngcambu ziquka nentsingiselo yokufuduka. Ngaba ukho umntu owakha waphupha ukuba ukufudukela ngokungekho mthethweni kwakuyimbonakaliso yenkumbi yamaSilamsi?
Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.
Ngaba ukho na owaphuphayo ukuba amakomanisi ehlabathi aya kwenza umanyano nezihlwele zamaSilamsi? Bobabini ubuSilamsi namandla enamba obamazwe-ngamazwe benyuka emhadini ongenasiphelo kwiSityhilelo 9/11 ngokulandelelana, yaye umhadi ongenasiphelo umele ukubonakaliswa kwamandla kaSathana. Bobabini aba manyano bangoku bazizixhobo zikaSathana ngokweZibhalo zenyaniso.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Xa baya kube bewugqibile [begqibezela] ubungqina babo.’ Ixesha apho amangqina amabini ayemele aprofete enxibe ezirhwexayo laphela ngowe-1798. Njengoko ayesondela ekupheleni komsebenzi wawo ekusithekeni, kwakumelwe kwenziwe imfazwe kuwo ngamandla amelwe ‘lirhamncwa elinyukayo liphuma enzonzobileni engenasiphelo.’ Kumazwe amaninzi aseYurophu amagunya ayelawula eBandleni naseBurhulumenteni kangangeenkulungwane ayelawulwa nguSathana, esebenzisa ubupopu njengendlela yakhe. Kodwa apha kuziswa embonweni ukubonakaliswa okutsha kwamandla kaSathana.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
Apha apha uDade White uchaza ukufika kobusoshiyali ngexesha loQhushululu lwaseFransi, ngoxa ekwaqaphela ukuba noSathana ulawula igunya lobupopu. Igunya lobupopu nalo liphuma enzonzobileni kwiSityhilelo ishumi elinesixhenxe, yaye kwisahluko sesithoba seSityhilelo, ubuSilamsi ngumsi owaphuma enzonzobileni. Inqaku lihlala limi; ngaba ukuphefumlelwa kwakuthetha ngenene ukuthi, “Imiboniso eza kwenziwa kwihlabathi lethu ayikaphuphiwa nokuphuphiwa?” Ngubani owaphupha ukuba ubuSilamsi ngoku buya kusasazeka kulo lonke elaseYurophu yaye ngoku busehlela phezu kwamazwe aseMerika? Ngaba wena waphupha ukuba iinkumbi ziya kusasazwa kuwo wonke umhlaba ngabaxhasa i-globalism beZizwe eziManyeneyo, iManyano yaseYurophu, kunye neqela leDemocratic laseUnited States?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
Ngubani owakha waphupha ukuba amaziko emfundo aya koyiswa ngumfelandawonye wobukomanisi nobuSilamsi, lowo ngoku uxhaswa ngemali yeerhafu yabemi ababengazange bacinge nokucinga ukuba imali yabo yerhafu iya kusetyenziswa ukutshabalalisa isizwe esibonelela ngaloo mali yerhafu.
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out that fact the every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
Ngubani owayenokuphupha ukuba iBritane Enkulu yayiya kukhuthaza yaye ixhase ukuba amantombazana amhlophe adlwengulwe ngamaqela emigulukudu, axhwilwe, avalelwe entolongweni, aze abulawe yiSilamsi? Abaninzi balatha kuloo nyaniso yokuba yonke inkqubo yobukomanisi ekhe yabakho embalini yoluntu ibe yintsilelo epheleleyo, kodwa isiqhamo sobusoshiyali baseBritane sisigwebo esingako kubusoshiyali njengoko ukusilela kweefilosofi zoqoqosho nezopolitiko zenkqubo kunjalo.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Ngubani ngewayekhe waphupha ukuba abarhwebi bomhlaba bangavunyelwa ukuba bangenise iityhefu ukuze bafezekise ukubulawa kwabantu abaninzi okungaphezu kwezigidi ezilishumi elinesixhenxe zabantu?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Ngubani owakha wacinga ukuba amadoda anjengoGeorge Soros, uBill Gates noAnthony Fauci aya kuvunyelwa ukuba afezekise izenzo zawo zobungendawo zobudemon, engajamelani nakanye nemiphumo?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “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.”
Xa uDade White wayesithi imiboniso eya kwenzeka yayingayi kuphuphelwa, wakutsho oko kumxholo wexesha lokutywinwa kwabalikhulu namashumi amane anesine amawaka. Wayelandela amazwi akhe ngolumkiso lukaKristu kuMateyu amashumi amabini anesine, apho wabhala khona wathi, “Ezi zifundo zenzelwe ukusinceda. Kufuneka simise ukholo lwethu kuThixo, kuba kanye phambi kwethu kukho ixesha eliya kuvavanya imiphefumlo yabantu. UKristu, eseNtabeni yeMinquma, wabalisa kwangaphambili izigwebo ezoyikekayo ezaziza kwandulela ukuza Kwakhe kwesibini.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Izifundo awayesandula ukubhekisa kuzo yayiyimifanekiso kaHezekile noYohane bobabini engcweleni, befunda ukuqonda ukuba uThixo ulawula zonke izinto. Kolu dideko nakolu vukelo sele luqalile ngoku, udideko novukelo oluya kuthi lonyuke ngakumbi kuphela njengoko imbali iqhubela phambili, abo bangabathunywa bakaThixo, njengoko bemelwe kungekuphela nguHezekile noYohane etempileni, kodwa nangoIsaya, baya kukwazi ukuhamba embalini kuphela ngendlela ezukisa iNkosi ukuba baqonda ukuba kwanazo izinto esingazange sazicinga emaphupheni zisahleli ziphantsi kolawulo lukaThixo.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
La mavili ahlangana namanye amavili aquka iziganeko ezingazange ziphuphelwe, yaye zona ezo ziganeko zezo zenzeka ngexesha lokutywinwa elaqala ngo-9/11. Izifundo ezimele ukufundwa zifundwa kuphela ngabo bathi ngokholo bangene eNdingcwelengcwele kaZonke iNgcwele baze babone uKristu nokukhanya kwaKhe kukhazimla kuvela eTyeyini. Xa olo zuko lubonwa njengoko lumelwe nguDaniyeli kwisahluko seshumi, udidi oluxhamlayo ekukhanyeni lwahlulwa kwabo babaleka embonweni.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Ke mna Daniyeli ndedwa owawubonayo lo mbono; kuba amadoda ayekunye nam akawubonanga lo mbono; kodwa ukungcangcazela okukhulu kwabawela, kangangokuba basaba baza bazimela. Daniyeli 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Kuninzi ngakumbi okunokutsalwa kule ndima ikwinqaku elingaphambili, kodwa siza kuqwalasela ivili njengoko sivala eli nqaku. Siye saqaphela kwinqaku lokugqibela umqondiso wenani elingamashumi amabini anesihlanu, yaye ngaphambi koko sachitha ixesha kwinani elingamashumi amathathu. Ukukhanya okuvela encwadini kaHezekile asikokweenani ezingumqondiso nje kuphela, kodwa kufanelekile ukuba siqale siziqhelanise neminye yaloo miqondiso yamanani ngaphambi kokuba siqalise ukuzisa ukucaca koku kudideka.
Seventeen
Ishumi elinesixhenxe
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Iziprofeto ezintathu zeminyaka emakhulu amabini anamashumi amahlanu zichonga ixesha leminyaka elishumi elinesixhenxe eliqala ekupheleni kwembali yebandla laseSmirna. Ukusukela ngowama-313 ukuya kowama-330, iminyaka elishumi elinesixhenxe ifuzisela ukumiselwa komfanekiso werhamncwa.
The two hundred and fifty years that began in 457 BC ended in 207 BC, seven years after the battle of Raphia and ten years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Iminyaka engamakhulu amabini anamashumi amahlanu eyaqala ngo-457 BC yaphela ngo-207 BC, kwiminyaka esixhenxe emva kwedabi laseRafiya neminyaka elishumi ngaphambi kwedabi lasePanium. Ukususela eRafiya ukuya ePanium kwakuyiminyaka elishumi elinesixhenxe, yaye imela imbali efihlakeleyo yevesi yamashumi amane njengoko ibekwe kwiivesi zeshumi elinanye ukuya kweleshumi elinesihlanu zikaDaniyeli ishumi elinanye.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
UPtolemy IV Philopator (okwabizwa kwakhona ngokuba nguPtolemy IV) wayengumlawuli owaphumelela kwiDabi laseRaphia ngowama-217 BC. Walawula njengokumkani (kananjalo njengoFaro) waseYiputa kaPtolemy ukususela ngowama-221 BC ukuya kowama-204 BC; ngoko ke walawula iminyaka elishumi elinesixhenxe. Waqalisa ulawulo lwakhe ngaphambi kwedabi laseRaphia, kodwa wasweleka ngaphambi kwedabi lasePanium.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium Putin, as typified by Ptolemy is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
Idabi laseRaphia, elimela iMfazwe yaseUkraine, laqala ngowama-2014 xa i-United States yazisa uguquko lombala e-Ukraine. UPtolemy IV, ukumkani wasezantsi, umele ngokomfuziselo uVladimir Putin, owaqala ukulawula ngowama-2000, unyaka ongaphambi kokuba kuqalise ukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka ngowama-2001. Njengoko kwakunjalo ngoPtolemy, noPutin waqalisa ukulawula ngaphambi kwemfazwe yaseUkraine, emelwe ngokomfuziselo lidabi laseRaphia elaqala ngowama-2014. Ngaphambi kwePanium uPutin, njengoko emelwe ngokomfuziselo nguPtolemy, uyasuswa. UPutin waqalisa ukulawula ngowama-2000, ngaloo ndlela ehambelana nesiqalo sexesha lokutywinwa elaqala kunyaka olandelayo, ngowama-2001. Iminyaka elishumi elinesixhenxe yomfuziselo, njengoko imelwe nguPtolemy, ichaza ixesha uPutin alawula ngalo, yaye ulawula ngelo xesha lokutywinwa.
Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
UTrump, omelwe sisiphelo seminyaka emakhulu mabini anamashumi amahlanu eyaqalayo ngo-457 BC, ubekwe kwakwimbali efihlakeleyo enye noPutin, imbali enobude beminyaka elishumi elinesixhenxe eqala kwidabi laseRaphia. Inamba (uPutin) nomprofeti wobuxoki (uTrump) babekwe ngaphakathi kwaloo mbali ifihlakeleyo. Kuleyo mbali irhamncwa, elimelwe njengokuba “ngabaphangi babantu bakho,” lifuzisela amandla oopopu, kwaye libekwe ekupheleni kweminyaka elishumi elinesixhenxe ukusuka eRaphia ukuya ePanium.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
Unyaka ka-321 umele umthetho weCawa eUnited States, yaye u-321 ubekwe ngaphakathi kwexesha leminyaka elishumi elinesixhenxe ukusukela kuMmiselo waseMilan ngowama-313 kude kube kukwahlulwa kobukumkani ngowama-330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Imbali ebonakaliswayo ukususela kwiPasika Enkulu kaYosiya, njengoko ibizwa njalo, iqala umjikelo weJubili weshumi elinesixhenxe wamaYuda. Ukususela kwiPasika kaYosiya, eyiyeyona mvuselelo inkulu kwiTestamente eNdala, kuse kufikelele kuOktobha 22, kubonakalisa imbali yamaMillerite ukususela kuAgasti 11, 1840 kuse kuOktobha 22, 1844, kodwa okubaluleke ngakumbi kubonakalisa imbali ka-9/11 kuse kumthetho weCawa. Ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka libonakaliswa ngumjikelo weJubili weshumi elinesixhenxe ukusuka kuYosiya kuse kuOktobha 22. Ishumi elinesixhenxe luphawu olunxulunyaniswa neziganeko ezikhulu zexesha lokutywinwa, yaye inani ishumi elinesixhenxe liyindawo apho amavili kaHezekile adibana khona.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Kwimbali efihlakeleyo yendima yamashumi amane kaDaniyeli, njengoko imelwe ziindima zeshumi ukuya kweshumi elinesihlanu zesi sahluko sinye, inamba inxulunyaniswa nenani elithi “17” ngobukumkani bukaPtolemy. Imbali esusela kwidabi laseRafiya lendima yeshumi elinanye iye kutsho kwidabi laseRafiya lendima yeshumi elinesihlanu yiminyaka eli-“17”. Loo mbali ibeka uDonald Trump embindini waloo minyaka ilishumi elinesixhenxe imelwe ngala madabi mabini. Umfanekiso werhamncwa owenziwayo nowumiselwa nguTrump eUnited States umelwe yiminyaka eli-“17” ukusuka ku-313 ukuya ku-330. Kwindima yokuqala yesahluko sokuqala uHezekile ukwiminyaka yamashumi amathathu yomjikelo weYubheli “we-17”. Wakhe waphupha na ukuba inani leshumi elinesixhenxe lalimela elinye lamavili awabonwa nguHezekile eNdaweni eNgcwele Kakhulu?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
uHezekile uluphawu lwabo bathi ngexesha lokutywinwa, ngokholo, bangena eNdaweni Engcwele Kakhulu. Bangababingeleli bakaPetros.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nani ke, njengamatye aphilileyo, nakhiwa nibe yindlu yokomoya, ububingeleli obungcwele, ukuze ninikele imibingelelo yokomoya, eyamkelekileyo kuThixo ngoYesu Kristu. 1 Peter 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned God’s former covenant people will not see or hear.
Bamiselwe ukuzisa isigidimi kubantu bakaThixo bangaphambili bomnqophiso, abathi ngelo xesha badlulwe, nangona bexwayisiwe kwangaphambili ukuba abantu bakaThixo bangaphambili bomnqophiso abayi kubona okanye beve.
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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Waza wathi kum, Nyana womntu, yidla ngesisu sakho, uzalise amathumbu akho ngalo mqulu ndikunika wona. Ndaza ndawudla; emlonyeni wam wawumnandi njengobusi. Waza wathi kum, Nyana womntu, hamba uye endlwini kaSirayeli, uthethe kubo ngamazwi am. Kuba awuthunyelwanga kubantu bentetho engaqhelekanga nabolwimi olunzima, kodwa uthunyelwe endlwini kaSirayeli; awuthunyelwanga kwizizwe ezininzi zentetho engaqhelekanga nabolwimi olunzima, abamazwi abo ungenakuwava. Inene, ukuba bendikuthume kubo, ngebekuphulaphule. Ke yona indlu kaSirayeli ayiyi kukuphulaphula; kuba ayiyi kundiphulaphula mna; kuba yonke indlu kaSirayeli inobuso obungqongqo nentliziyo elukhuni. Yabona, ndibenzé ubuso bakho baqina nxamnye nobuso babo, nebunzi lakho laqina nxamnye nebunzi labo. Njengedayimani, elukhuni ngaphezu kwelitye lenyengane, ndilenze laqina ibunzi lakho; musa ukuboyika, ungadakumba ngenxa yokubukeka kwabo, nangona beyindlu enemvukelo. Hezekile 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
UEzekile uyalelwa ukuba avakalise umyalezo kubantu bomnqophiso bangaphambili, njengoko bemelwe ngamaProtestanti embalini yamaMillerite nangebandla lamaSeventh-day Adventist laseLawodike kwimihla yokugqibela. Ukuba uyala ukuwuvakalisa loo myalezo, igazi labo bashiywe bengalunyukiswanga liya kuba phezu kwakhe.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Nyana yomntu, ndikubeke ukuba ube ngumlindi wendlu kaSirayeli; ngoko ke yiva ilizwi emlonyeni wam, uze ubalumkise ngokuphuma kum. Xa ndisithi kongendawo, Uya kufa okunene; uze wena ungamkhalimeli, ungathethi ukulumkisa ongendawo endleleni yakhe engendawo, ukuze kusindiswe ubomi bakhe; lowo mntu ungendawo uya kufela ebugwenxeni bakhe; kodwa igazi lakhe ndiya kulibiza esandleni sakho. Ke ukuba uyalumkisa ongendawo, aze angabuyi ebungendawo bakhe, naseNdleleni yakhe engendawo, uya kufela ebugwenxeni bakhe; kodwa wena uwuhlangule umphefumlo wakho. Kananjalo, xa ilungisa lithe lajika ebulungiseni balo, lenza ubugwenxa, ndibeke isikhubekiso phambi kwalo, liya kufa; ngenxa yokuba ungalilumkisanga, liya kufela esonweni salo, nobulungisa balo elabenzayo abuyi kukhunjulwa; kodwa igazi lalo ndiya kulibiza esandleni sakho. Noko ke, ukuba uyalumkisa ilungisa, ukuze ilungisa lingoni, lize lingoni, liya kuphila okunene, ngokuba lilumkisiwe; nawe uwuhlangule umphefumlo wakho. Hezekile 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Kwizahluko “ezilishumi elinanye” zokuqala zikaHezekile, waboniswa intshabalalo yeYerusalem, ebonakaliswe ngemibono yasemlanjeni iKebare, ethafeni naseYerusalem. Wamiselwa ukuba avakalise isilumkiso somgwebo osondelayo phezu kweYerusalem. Umyalezo wesilumkiso womgwebo osondelayo phezu kweYerusalem sisilumkiso esanikwa kuqala ibandla lama-Seventh-day Adventist laseLawodike. Isilumkiso sichaza umgwebo nokwaliwa kwabantu bakaThixo abaseYerusalem abangenalo itywina likaThixo. Isilumkiso esafaniswa noHezekile sisilumkiso somthetho weCawa oza kamsinya.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Kwezo zahluko zokuqala zilishumi elinanye apho ezi nyaniso zibekwe khona, uHezekile wenziwa isidenge, aze emva koko athethe kuphela xa uThixo emvulela umlomo ngokukodwa, yaye oku kuqhubeka de kube yintshabalalo yeYerusalem, athi emva koko aphinde akwazi ukuthetha.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Wandula ke umoya kum, wandimisa ngeenyawo zam, wathetha nam, wathi kum, Hamba, uzivalele ngaphakathi endlwini yakho. Ke wena, nyana womntu, yabona, baya kukubeka iimbophelelo, bakubophe ngazo, ungabi saphuma phakathi kwabo; yaye ndiya kwenza ulwimi lwakho lunamathele eluphahleni lomlomo wakho, ukuze ube sisimumu, ungabi ngowokubakhalimela; ngokuba bayindlu enemvukelo. Ke xa ndithetha nawe, ndiya kuwuvula umlomo wakho, uthi kubo, Itsho iNkosi uYehova ukuthi: Lowo uvayo makeve; nalowo walayo make ale; ngokuba bayindlu enemvukelo. Hezekile 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Xa iYerusalem yawa, uHezekile wayenokuphinda athethe kwakhona.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Kwathi ke ngomnyaka weshumi elinesibini wokuthinjwa kwethu, ngenyanga yeshumi, ngomhla wesihlanu wenyanga, kwafika kum osindileyo ephuma eYerusalem, esithi, Umzi ubethiweyo. Ke kaloku isandla seNkosi sasiphezu kwam ngokuhlwa, phambi kokuba lowo usindileyo afike; yaye yayiwuvulile umlomo wam, wada wafika kum kusasa; umlomo wam wavuleka, andaba sisimumu kwakhona. Hezekile 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Ukuwa kweYerusalem kumela ukuwa kwebandla lamaSeventh-day Adventist laseLawodike ngemihla yokugqibela. Oko kuwa kwenzeka ngelo xesha abo babetywiniwe eYerusalem kwisahluko sesithoba besakuphakanyiswa njengelona bandla loyisayo. Abo baseLawodike abangaphakathi eYerusalem bayakhutshwa, yaye ikhulu elinamashumi amane anesine amawaka liyaphakanyiswa njengoko ubukumkani bozuko bumiselwa. Obo bukumkani bozuko babufuziselwe kukumiselwa kobukumkani bobabalo emnqamlezweni. Ubukumkani bobabalo emnqamlezweni buhambelana nobukumkani bozuko ngexesha lomthetho weCawa, yaye obo bukumkani bubini bubekwa kulandelelwano lwembali yesiprofeto olufumaneka encwadini kaHezekile. Izahluko ezilishumi elinanye zokuqala, xa uHezekile ebekwe ngaphakathi komxholo wengcwele, zimalunga nokuhlanjululwa kwebandla likaThixo njengoko abantu baKhe betshintsha besuka kwibandla elisalwa, elichazwa njengelakhiwe yingqolowa nokhula, bangene kwibandla eloyisayo, elakhiwe ngumnikelo wengqolowa wePentekoste.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Wena ke, nkosana yakwaSirayeli engahlambulukanga nenobungendawo, omhla wakho ufikile, xa ubugwenxa buya kuba nesiphelo, Itsho iNkosi uThixo ukuthi; Susa iqhiya yobukhosi, ususe nesithsaba; le nto ayisayi kuba njengokuba ibinjalo: phakamisa ophantsi, uthobe ophakamileyo. Ndiya kuyibhukuqa, ndiyibhukuqe, ndiyibhukuqe; yaye ayisayi kuba sabakho, ade afike lowo unelungelo layo; ndize ndimnike sona. Hezekile 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
UZedekiya wayengukumkani wokugqibela wakwaYuda, yaye nguye “inkosana engendawo yakwaSirayeli, osuku lwayo lufikile” kwezi ndima. UNebhukadenetsare wayesele eza kuyithimba iYerusalem, yaye isithsaba sikaZedekiya sasiza kususwa yiBhabhiloni, eyayiza kubhukuqwa ngamaMedi namaPersi, wona aza kuthi ke abhukuqwe ngamaGrike, wona aya kubhukuqwa yiRoma. Olo bhukuqo lwesithathu lufika eRoma, eyimbali apho uKumkani “onelungelo layo” aya kwamkela isithsaba sobukumkani bobabalo ekumiselweni kwabo obo bukumkani emnqamlezweni.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“Kwindlavini engendawo ehlambelayo” kwakufikile umhla wokubalwa kokugqibela. “Susa isigqubuthelo sobukumkani,” watsho uYehova emisa umthetho, “ukhulule nesithsaba.” Kwakungekho kude kube nguKristu ngokwaKhe amise ubukumkani baKhe apho uYuda wayeza kuphinda avunyelwe ukuba abe nokumkani. “Ndiya kuyibhukuqa, ndiyibhukuqe, ndiyibhukuqe,” yayingummiselo ongcwele ngokusingisele etroneni yendlu kaDavide; “yaye ayisayi kubakho, ade afike Lowo ilungelo layo lelikaYe; ndize ndilinike Yena.” Hezekile 21:25–27.” Abaprofeti neeKumkani, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
Ngexesha lemvula yamva, eyaqala xa umgwebo wabaphilayo waqalayo ngomhla we-9/11, uKristu umisa ubukumkani bakhe bozuko.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“Xa ezi zingelosi zine ziyekelela, uKristu uya kumisela ubukumkani baKhe.” Spalding and Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Ixesha lokulungiselela liqala ngomhla wama-9/11, yaye ngexesha lomthetho weCawa intaba engcwele ezukileyo iphakanyiswa ngaphezu kwazo zonke iinduli neentaba.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Ilizwi awalibonayo uIsaya unyana ka-Amotsi malunga noYuda neYerusalem. Kothi ke ngemihla yokugqibela, intaba yendlu kaYehova imiswe encotsheni yeentaba, iphakanyiswe ngaphezu kweenduli; zize zonke iintlanga ziphuphume ziye kuyo. Kwaye izizwe ezininzi ziya kuhamba zithi, Yizani, sinyuke siye entabeni kaYehova, endlwini kaThixo kaYakobi; uya kusifundisa ngeendlela zakhe, sihambe emendweni yakhe; kuba eZiyon kuya kuphuma umyalelo, nelizwi likaYehova liphuma eYerusalem. Isaya 2:1–3.
On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
Ngomhla we-9/11 imimoya yakhululwa yaza yabuya yathintelwa, ngaloo ndlela kuphawulwa ukuqala kokumiselwa kobukumkani bukaDaniyeli isibini, obumelwe njengelitye eliqingqiweyo entabeni elizalisa umhlaba wonke.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Lo mbono wanikwa ngo-1847 ngexesha apho kwakukho bambalwa kakhulu kubazalwana bama-Advent ababegcina iSabatha, yaye nakwabo babembalwa, babembalwa ababethi ukugcinwa kwayo kubaluleke ngokwaneleyo ukuba kudwetshelwe umgca phakathi kwabantu bakaThixo nabangakholwayo. Ngoku ukuzaliseka kwaloo mbono kuyaqala ukubonakala. ‘Ukuqalisa kwelo xesha lembandezelo,’ elikhankanywe apha, akubhekiseli kwixesha xa izibetho ziya kuqalisa ukuthululwa, koko kubhekisa kwixesha elifutshane ngaphambi kokuba zithululwe, ngoxa uKristu esesengcwelweni. Ngelo xesha, ngoxa umsebenzi wosindiso usondela esiphelweni, imbandezelo iya kube isehla phezu komhlaba, yaye iintlanga ziya kuba nomsindo, sekunjalo zibanjwe zingalawuleki ukuze zingawuthinteli umsebenzi wengelosi yesithathu. Ngelo xesha ‘imvula yasekupheleni,’ okanye uhlaziyo oluvela ebusweni beNkosi, iya kuza, inike amandla ilizwi elikhulu lengelosi yesithathu, yaye ilungise abangcwele ukuba beme ngexesha apho izibetho ezisixhenxe zokugqibela ziya kuthululwa.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).
UKristu umisa ubukumkani baKhe obungunaphakade ngexesha lemvula yamva, yaye ubukumkani baKhe buquka ubukumkani bobabalo obasekwa emnqamlezweni kwanonobukumkani baKhe bozuko emthethweni weCawa. Ukusuka kuZedekiya ukuya eBhabheli (ubukumkani bokuqala), ukuya kumaMedi namaPersi (ubukumkani besibini), ukuya eGrisi (ubukumkani besithathu), kuze kuqhubeke ukuya kwiRoma yobuhedeni (ubukumkani besine), kuchaza imbali ekhokelela kubukumkani bobabalo. Loo mbali ichaza ulandelelwano lwembali oluhambelanayo olusuka kwiRoma yoPapa (iBhabheli yokomoya, ubukumkani besihlanu), lufikelele eUnited States (amaMedi namaPersi okomoya, ubukumkani besithandathu), lufikelele kwiZizwe eziManyeneyo (iGrisi yokomoya, ubukumkani besixhenxe), luze luqhubeke lufikelele kumanyano oluphindwe kathathu lwenamba, lwerhamncwa, nolomprofeti wobuxoki, ezithi kunye zibe yiRoma yanamhlanje (iRoma yokomoya, ubukumkani besibhozo obuphuma kwesisixhenxe).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Uloyiso lobo bukumkani kuDaniyeli 2 umelwe lilitye, yaye abathembekileyo bakaThixo bangamatye etempileni.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nani ngokwenu, njengamatye aphilileyo, niyakhiwa nibe yindlu yomoya, ububingeleli obungcwele, ukuze ninikele imibingelelo yomoya, eyamkelekileyo kuThixo ngoYesu Kristu. 1 Peter 2:5.
That everlasting triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book that same kingdom is represented as a temple which fills the world with the water of life.
Oko kungunaphakade koyisa izikumkani zehlabathi, kuze kuzalise ihlabathi lonke. KuHezekile isahluko samashumi amane kuse ekupheleni kwencwadi yakhe, loo bukumkani bunye bumelwe njengetempile ezalisa ihlabathi ngamanzi obomi.
We will continue these things in the next article.
Siya kuqhubekeka ngale micimbi kwinqaku elilandelayo.