The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.
Umgca wesiprofeto endiwuchonga njengokuba ‘livili likaYosiya’ uqala ngemvukelo yakwaSirayeli wamandulo xa babemala uThixo njengoKumkani wabo ngowama-1097 BC. Ookumkani bokuqala abathathu (uSawule, uDavide noSolomon) bachongwa njengabalawula iminyaka engamashumi amane, ukususela ngowama-1097 BC kuse kwangowama-977 BC. Ekufeni kukaSolomon imvukelo kaYarobheham neentlanga ezilishumi ezisentla igqibezela umgca wookumkani bokuqala abathathu, yaye iqala umgca wookumkani kuzo zombini izikumkani ezisemantla nezisemazantsi.
The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 516 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.
Ookumkani bokuqala abathathu baluphawu lweenyaniso ezininzi, kodwa elinye lamavili enyaniso abanxulumene nalo ngookumkani bokugqibela abathathu bakwaYuda—uYehoyakim, uYehoyakin noZedekiya, abathi nabo ke bamele uKoreshi, uDariyo noArtashashta. UKoreshi, uDariyo noArtashashta nabo ke bamele imithetho yabo emithathu efikelela ukusuka ku-516 BC ukuya ku-457 BC; abathi nabo ke bamele iingelosi ezintathu zesiTyhilelo seshumi elinesine ezifika ngowe-1798, ngoAprili 19, 1844 nangoOktobha 22, 1844, ngokulandelelana kwazo. Imbali yokufika kweengelosi ezintathu zesiTyhilelo seshumi elinesine iphinda-phindwa ngqo ngoonobumba bayo bonke ngexesha lokutywinwa kwabalikhulu elinamashumi amane anesine amawaka, ngaloo ndlela ichaza ukuba umgca wesiprofeto oqala ngokuthanjiswa kukaSawule ukuba abe ngukumkani ufikelela esiphelweni sawo xa ibandla eloyisayo lithanjiswa kumthetho weCawa osondelayo. Lo mgca uquka ivili likaKumkani uYosiya, elifikelela emva kwimvukelo kaYerobhowam yaseBheteli naseDan ngowe-977 BC.
Twenty-two
Amashumi amabini anesibini
Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.
UYerobhowam unobumfuziselo bamashumi amabini anesibini, kuba walawula iminyaka engamashumi amabini anesibini, ngaloo ndlela ebophelela ubungqina bakhe kwimbali emelwe ngamashumi amabini anesibini, engumqondiso wokudityaniswa koButhixo nobuntu njengoko kuboniswe ngumbono kaDaniyeli we-marah ngomhla wamashumi amabini anesibini, kwanangenani elingamakhulu amabini anamashumi amabini, apho inani lamashumi amabini anesibini lisishumi salo.
And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.
Yaye imihla uYerobheham awabulayo yayingamashumi amabini anesibini eminyaka; walala kooyise, walawula esikhundleni sakhe uNadabhi unyana wakhe. 1 Kumkani 14:20.
The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).
“uManyano-nye,” olumele ukudityaniswa kobuThixo nobuntu, ngumsebenzi kaKristu owaqalayo ngo-Oktobha 22, okanye ngenyanga yeshumi (Gregorian); ishumi liphindwe ngamashumi amabini anesibini lilingana namakhulu amabini anamashumi amabini. UYarobheham wamisa izibingelelo zobuxoki eBheteli naseDan, yaye ngenxa yoko ungumqondiso wonqulo lobuxoki lweCawa ngokunxulumene nokudityaniswa kwecawa (iBheteli: okuthetha icawa) norhulumente (uDan: okuthetha umgwebo).
Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.
Waza uYerobheham wakha iShekem entabeni yakwaEfrayim, wahlala khona; waza wemka khona, wakha iPeniyeli. UYerobheham wathetha entliziyweni yakhe, wathi, Ngoku ubukumkani buya kubuyela endlwini kaDavide; ukuba aba bantu banyuka baye kubingelela endlwini kaYehova eYerusalem, intliziyo yaba bantu iya kubuyela enkosini yabo, kuRehobhowam ukumkani wakwaYuda; baya kundibulala, babuyele kuRehobhowam ukumkani wakwaYuda. Ngoko ukumkani wacebisana, wenza amathole amabini egolide, wathi kubo, Kuyanidinisela ukunyukela eYerusalem; nanko oothixo bakho, Sirayeli, abakukhuphayo ezweni laseYiputa. Walimisa elinye eBheteli, elinye walibeka kwaDan. Le nto yaba sisono; ngokuba abantu baya kunqula phambi kwelinye, bade bafike kwaDan. Wenza indlu yeendawo eziphakamileyo, wenza nababingeleli abavela kwabaphantsi babantu, ababengengabo koonyana bakaLevi. UYerobheham wamisa umthendeleko ngenyanga yesibhozo, ngomhla weshumi elinesihlanu wenyanga, unjengomthendeleko osekwaYuda; wenyusa emsileni. Wenza njalo eBheteli, ebingelela kumathole awawenzayo; wabeka eBheteli ababingeleli beendawo eziphakamileyo awazenzayo. Wenyusa ke emsileni awawenzayo eBheteli ngomhla weshumi elinesihlanu wenyanga yesibhozo, kwanguloo nyanga awayeyiyile entliziyweni yakhe; wamisela umthendeleko koonyana bakaSirayeli; wenyusa emsileni, waqhumisa nesiqhumiso. 1 Kumkani 12:25–33.
In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.
Kwimbali esisiseko yeentlanga ezilishumi ezisemantla, kwabakho uvukelo olwalusele lufanekisiwe kukwala kukaSirayeli uThixo njengokumkani, kwanakwivukelo lika-Aron nethole legolide. Uvukelo luka-Aron lwalukwimbali esisiseko kaSirayeli wamandulo, yaye olukaYarobhehamo lwalukwimbali esisiseko yeentlanga ezilishumi ezisemantla. “Umgca phezu komgca” u-Aron, njengombingeleli omkhulu, umele ibandla, yaye uYarobhehamo, njengokumkani, umele urhulumente. Ezo mvukelo zimbini zesiseko zingumgca oquka uvukelo lwesiseko lwabantu bakwaSirayeli ekunqweneleni ukumkani ongumntu.
490
490
There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.
Kukho amaxesha amathathu eminyaka engamakhulu amane anamashumi alithoba kwimbali engcwele emelwe encwadini kaHezekile, yaye elinye lalinxulumene nookumkani, elinye nendlu engcwele, yaye elinye nomkhosi. La maxesha mathathu ahambelana novukelo lukaAron, (indlu engcwele), uSawule (umkhosi) noYerobhoham (ukumkani). Kwiimpawu ezintathu zomprofeti, zombingeleli nezokumkani, nguKumkani uSawule ochazwa njengoprofetayo, yaye uAron wayengumbingeleli, yaye uYerobhoham wayengukumkani.
And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.
Kwathi ke, xa bonke ababemazi ngaphambili babona ukuba, yabona, wayeprofeta phakathi kwabaprofeti, abantu bathethana omnye komnye, besithi, Yintoni na le yehlele kunyana kaKishe? NoSawule ukho na phakathi kwabaprofeti? Waphendula ke omnye waloo ndawo, wathi, Ke yena ngubani na uyise wabo? Ngenxa yoko kwaba sisaci, Ngaba noSawule ukho phakathi kwabaprofeti? 1 Samuweli 10:11, 12.
The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.
Ibandla eloyisileyo liquka umprofeti oneminyaka engamashumi amathathu ubudala, umbingeleli oneminyaka engamashumi amathathu ubudala, nokumkani oneminyaka engamashumi amathathu ubudala, bemelwe nguHezekile owaqala ngomnyaka wamashumi amathathu, uYosefu owaqala inkonzo yakhe eneminyaka engamashumi amathathu, noKumkani uDavide owaqala ukulawula eneminyaka engamashumi amathathu. Ibandla eloyisileyo limelwe kwizahluko ezisibhozo zokugqibela zencwadi kaHezekile njengetempile ezalisa umhlaba, yaye ibandla eloyisileyo yiFiladelfiya, eyona ibandla lesibhozo eliphuma kwasixhenxe.
The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”
Umgca wesiprofeto kaYosiya owaqala ngowama-977 BC uphela kumthetho weCawa oza kufika kungekudala. Ukuhlanjululwa nokutywinwa kwabalikhulu elinamashumi amane anesine amawaka, okwaqala ngomhla wama-31 kuDisemba 2023, kwaqala xa uMikayeli wehla ukuvusa amangqina amabini eSityhilelo isahluko seshumi elinanye. Unyaka ka-2023 wafika kwiminyaka engamashumi amabini anesibini emva koSeptemba 11, 2001, kanye njengokuba iAlien and Sedition Acts zango-1798 zafika kwiminyaka engamashumi amabini anesibini emva kweDeclaration of Independence yango-1776. Ulawulo lukaYerobhowam lweminyaka engamashumi amabini anesibini lwaqala ngowama-977 BC xa isiprofeto sikaYosiya sabekwa phambili. Ngelo xesha umprofeti ongathobeliyo we-1 Kumkani isahluko seshumi elinesithathu wajongana nokuwexuka kukaYerobhowam, kanye njengokuba uMoses wajongana nokuwexuka kuka-Aron, noSamuweli wajongana nomkhosi owawunqwenela ukumkani. Ezo ngxabano zokuchasana nokuwexuka okusisiseko, ezimelwe sisigidimi somprofeti ongathobeliyo, uMoses, noSamuweli, zimela isikhalo esikhulu sengelosi yesithathu ngexesha lomthetho weCawa. Sisigidimi sesilumkiso esivakaliswa ngumqondiso, omelwe kwimbali kaYerobhowam njengokuxelwa kwangaphambili kukaYosiya okukhatshwa “ngumqondiso.”
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
Yaye nanko, kweza indoda kaThixo iphuma kwaYuda ngelizwi leNkosi isiya eBheteli; uYerobhowam wayemi ecaleni kwesibingelelo etshisa isiqhumiso. Yadanduluka ichasa isibingelelo ngelizwi leNkosi, yathi, Sibingelelo, sibingelelo, itsho iNkosi ukuthi; Yabonani, kuya kuzalelwa indlu kaDavide umntwana ogama linguYosiya; yaye phezu kwakho uya kubingelela ababingeleli bezindawo eziphakamileyo abatshisa isiqhumiso phezu kwakho, atshiswe namathambo abantu phezu kwakho. Yaza yanika umqondiso ngaloo mini, isithi, Nanku umqondiso athe iNkosi yawuthetha; Yabonani, isibingelelo siya kuqhekeka, nothuthu olukuso luphaleleke phantsi. Kwathi, akukuva ukumkani uYerobhowam oko kwathethwa yindoda kaThixo, eyadanduluka ichasa isibingelelo saseBheteli, wolula isandla sakhe esisesibingelelweni, esithi, Mbambeni. Saza isandla sakhe, awasolulela kuye, soma, akaba nakusibuyisela kuye kwakhona.
The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.
Isibingelelo naso saqhekeka, nothuthu lwaphalala lusuka esibingelelweni, ngokomqondiso lowo umntu kaThixo awawunikelayo ngelizwi leNkosi. Waza ukumkani waphendula, wathi kumntu kaThixo, Khawubongoze ngoku ubuso beNkosi uThixo wakho, undithandazele, ukuze isandla sam sibuyiselwe kum kwakhona. Waza umntu kaThixo wabongoza eNkosini, sabuyiselwa ukumkani isandla sakhe kwakhona, saba njengoko sasinjalo ngaphambili. Waza ukumkani wathi kumntu kaThixo, Yiza nam ekhaya, uzihlaziye, ndikunike umvuzo. Wathi umntu kaThixo kukumkani, Ukuba ubunokundinika isiqingatha sendlu yakho, bendingayi kungena nawe, ndingayi kudla sonka ndingaseli namanzi kule ndawo; kuba ndiyalelwe njalo ngelizwi leNkosi, kusithiwa, Uze ungadli sonka, ungaseli namanzi, ungabuyi nangendlela oze ngayo. Wahamba ke ngenye indlela, akabuyanga ngendlela awayeze ngayo eBheteli. 1 Kumkani 13:1–10.
The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.
Ukwala komprofeti ukudla noYerobhowam, nangona wayenikwe umnikelo “wesiqingatha sendlu yakho,” kuyahambelana nesithembiso sikaHerode kuSalome sokuqhubela kuye isiqingatha sobukumkani bakhe.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.
Kwathi ke kuthe kwakho usuku olulungileyo, uHerode, ngomhla wokuzalwa kwakhe, wenza isidlo kwizikhulu zakhe, nakubathetheli-mikhosi, nakwabaphambili belaseGalili; yaza intombi yaloo Herodiya yangena, yangqungqa, yamkholisa uHerode nabo babehleli naye etafileni; ukumkani wathi kwintombi leyo, Cela kum into oyithandayo, ndokunika yona. Waza wayifungela, wathi kuyo, Nokuba ungacela ntoni na kum, ndokunika, kuse nakwisiqingatha sobukumkani bam. Yaphuma ke, yathi kunina, Ndicela ntoni na? Wathi yena, Intloko kaYohane umBhaptizi. Marko 6:21–24.
Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.
Isithembiso sikaHerode sesiqingatha sobukumkani bakhe senzeka ngomhla wokuzalwa kwakhe. UHerode ngumfuziselo weRoma, yaye ookumkani abalishumi beSityhilelo ishumi elinesixhenxe bafanekiswa lulwahlulo lweRoma oluphindwe kalishumi kuDaniyeli isahluko sesixhenxe, kwakunye neenzwane ezilishumi zesahluko sesibini. Umhla wokuzalwa kwakhe uphawulwa xa ubukumkani besithandathu butshintshwa bubukumkani besixhenxe kumthetho weCawa, yaye ngale ndlela, ngumhla wokuzalwa kweZizwe eziManyeneyo njengobukumkani besixhenxe besiprofeto seBhayibhile. Kumthetho weCawa oza kufika kungekudala, ookumkani abalishumi, abamelwe zizizwe ezilishumi zasemntla zikaYerobhoham, bayavuma ukunikela ubukumkani babo kulo rhamncwa iyure enye kwiSityhilelo “seshumi elinesixhenxe”.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Kuba uThixo ubeke ezintliziyweni zabo ukuba bazalisekise ukuthanda kwakhe, bavumelane, banikele ubukumkani babo kulo rhamncwa, ade azalise amazwi kaThixo. ISityhilelo 17:17.
Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.
Phambi kokuba siqwalasele isiprofeto sikaHezekile sesahluko sesine, siya kuchaza amaxesha alishumi elinesithathu apho uHezekile achaza ngokuthe ngqo umhla. Ezo mpawu zendlela zilishumi elinesithathu zahlulwa ngokubanzi phakathi kwehlabathi nabantu bakaThixo. Ihlabathi, elimelwe yiYiputa, libekwe kumhla othe ngqo izihlandlo ezithandathu, yaye iTire kuthethwa ngayo kube kanye, kanti kwezinye izihlandlo ezintandathu iYerusalem yeyona nto kuthethwa ngayo. Incwadi iqala ngowama-592 BC, ongumnyaka wamashumi amathathu womjikelo weYubheli weshumi elinesixhenxe, yaye indinyana yokuqala yesahluko samashumi amane sikaHezekile ichaza u-Oktobha 22, 573 BC njengokuphela kwaloo mjikelo. Umjikelo weYubheli umele ixesha lokutywinwa kwamawaka alikhulu anamashumi amane anesine, ukusuka ku-9/11 kuse kude kufike umthetho weCawa osondelayo, nto leyo emelwe kwakhona kwifraktali yelo bali ngokwalo ukusuka kuDisemba 31, 2023 kuse kude kufike umthetho weCawa osondelayo. Omabini la maxesha abonakaliswa kwangaphambili ngu-Agasti 11, 1840 kuse ku-Oktobha 22, 1844.
On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.
Ngomhla we-11 Agasti 1840 akakho omncinane kunoYesu Kristu owehla njengengelosi enamandla yeSityhilelo seshumi, eyazisa incwadi encinane abantu bakaThixo ababemelwe kukuyithabatha bayidle. Leyo ngelosi inye yaphinda yehla nge-9/11 ukuphawula ukuqala kwexesha lokutywinwa. Leyo ngelosi inye yehla ngomhla wama-31 Disemba 2023 ukuvusa amangqina amabini awayebulewe esitratweni saso eso sixeko sikhulu saseSodom naseYiputa, apho neNkosi yabethelelwa khona. Oko kwehla kwaphawula ixesha lokuvala lexesha lokutywinwa. Ngaphakathi kwixesha le-fractal elisusela ngomhla wama-31 Disemba 2023 kuse kuma umthetho weCawa, uHezekile umbingeleli unikwa umbono wetempile esezulwini. Ngelo xesha, wenziwa isimungulu, aze athethe kuphela xa uThixo emyalela ukuba enjenjalo. Imeko yakhe ihlala kude kube ngumthetho weCawa osondelayo, omelwe kukutshatyalaliswa kweYerusalem.
As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.
Njengoko kwakunjalo ngoYohane, noHezekile uyalelwa ukuba athabathe incwadi eyayisesandleni sengelosi eyehlayo kwiSityhilelo seshumi, yaye uxelelwa nokuba ayidle loo ncwadi yezikhalo, yokuzila, neyentlekele.
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. Ezekiel 2:8–10.
Ke wena ke mntwana womntu, yiva oko ndikuthethayo kuwe; musa ukuba ngovukelayo njengaloo ndlu ivukelayo; vula umlomo wakho, utye oko ndikunika kona. Ke kaloku, ndakukhangela, nantso isandla sithunyelwa kum; yaye, khangela, kwakukho kuso umsongo wencwadi; Wawandlala phambi kwam; wawubhaliwe ngaphakathi nangaphandle; yaye kwakubhalwe kuwo izililo, nesijwili, nentlungu. Hezekile 2:8–10.
The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.
Isigidimi simelwe njengesigidimi esiphindwe kathathu, ngaloo ndlela sifanekisa isigidimi seengelosi ezintathu sesiTyhilelo ishumi elinesine. Ngoko ke sisigidimi sokutywina sengwezi yesithathu esitywina abo bangaphakathi eYerusalem abalilayo bekhala ngenxa yesono sebandla nelizwe, njengoko kumelwe kwisahluko sesithoba sikaHezekile nasesahluko sesixhenxe sesiTyhilelo.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Laza uzuko loThixo kaSirayeli lwenyuka lusuka kwikherubhi, apho lwalukho khona, laya embundwini wendlu. Waza wabiza indoda eyayambethe ilinen, eyayinophondo lweinki lombhali ecaleni kwayo; Wathi uYehova kuyo, Hamba uye embindini wesixeko, embindini weYerusalem, ubeke uphawu emabunzini amadoda ancwinayo nalilayo ngenxa yazo zonke izikizi ezenziwayo embindini waso. Hezekile 9:3, 4.
Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.
Abo bamkela itywina bayakhala ngenxa yezono zebandla nangenxa yezono zelizwe; yaye ubungqina bukaHezekile bulukwe phezu kwembali yaseYerusalem neyaseYiputa, imiqondiso yebandla neyehlabathi.
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …
“Imvubelo yobuthixo ayikalahlekelwa ngamandla ayo ngokupheleleyo. Ngexesha apho ingozi nokudakumba kwebandla kukhulu kakhulu, iqela elincinane elimileyo ekukhanyeni liya kube lincwina yaye likhala ngenxa yamasikizi enziwayo elizweni. Kodwa ngokukodwa imithandazo yalo iya kunyuka ngenxa yebandla kuba amalungu alo esenza ngokwesimilo sehlabathi. …”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.
“Umyalelo uthi: ‘Dlulani phakathi komzi, phakathi kanye kweYerusalem, nibeke uphawu ebunzini bamadoda ancwinayo nalilayo ngenxa yawo onke amasikizi enziwayo phakathi kwawo.’ Aba bancwinayo, balilayo, babesoloko bevakalisa amazwi obomi; babekhalimela, becebisa, yaye bebongoza. Abanye ababede behlazisa uThixo baguquka baza bathobekisa iintliziyo zabo phambi kwaKhe. Kodwa ubuqaqawuli beNkosi babumkile kwaSirayeli; nangona abaninzi babesaqhubeka neendlela zonqulo, amandla nobukho baYo babungekho.” Testimonies, umqulu 5, 209, 210.
In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.
Kwimeko yencwadi yezIlikhalo, ukulila neshwangusha okufuzisela iingelosi ezintathu zeSityhilelo ishumi elinesine, izililo nokulila zizingelosi zokuqala nezesibini, ize eyesithathu ibe sisigidimi seshwangusha, umqondiso womoya wasempuma obanjwe ungalawuleki ziingelosi ezine ezithintelayo zeSityhilelo isixhenxe.
Egypt
Yiputa
In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.
Encwadini kaHezekile, kukho imihla elishumi elinesithathu ekhankanyiweyo. Owona mhla wokuqala kuludwe lwemihla yaseYiputa nguHezekile 29:1, yaye wawumela u-587 BC.
In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.
Ngomnyaka weshumi, ngenyanga yeshumi, ngomhla weshumi elinesibini wenyanga, ilizwi likaYehova lafika kum, lisithi, Nyana womntu, bhekisa ubuso bakho ngakulo uFaro ukumkani waseYiputa, uprofete ngokumchasa yena, nangokuchasa lonke elaseYiputa; thetha, uthi, Itsho iNkosi uYehova ukuthi: Yabona, ndichasene nawe, Faro ukumkani waseYiputa, wena nyoka inkulu elele phakathi kwemilambo yayo, ethe, Umlambo wam ngowam, yaye ndizenzela wona. Hezekile 29:1–3.
587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.
Ngowama-587 BC ngunyaka wokungqingwa, okwaqala unyaka nesiqingatha phambi kokutshatyalaliswa kweYerusalem. Ngelo xesha uHezekile uvakalisa ukuba uThixo wayeza kuyibhukuqa iYiputa, nokuba oko kubhukuqwa kwakuyakubonakalisa kubantu bakaThixo ubudenge babo bokuthembela kwinamba yaseYiputa. Ekupheleni kwesahluko kwenziwa isibhengezo sokuba iYiputa yayiya kunikelwa eBhabhiloni, ngaloo ndlela kuchongwa ixesha apho ookumkani abalishumi banikela ubukumkani babo besixhenxe besiprofeto seBhayibhile kwiBhabhiloni yanamhlanje—ubukumkani besibhozo obuphuma kwabasixhenxe. Eso siprofeto sazaliseka ‘kwiminyaka elishumi elinesixhenxe’ kamva, ngowama-571 BC, njengoko kuchaziwe ekupheleni kwesahluko. Ngoko ke isahluko 29 siqulethe isalathiso sokuqala nesokugqibela somhla esinxulunyaniswa neYiputa.
And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.
Kwathi ke ngomnyaka wamashumi amabini anesixhenxe, ngenyanga yokuqala, ngomhla wokuqala wenyanga, ilizwi likaYehova leza kum, lisithi, Nyana womntu, uNebhukadenetsare, ukumkani waseBhabheli, wayenza impi yakhe yakhonza inkonzo enkulu nxamnye neTire; zonke iintloko zaba nenkqayi, namagxa onke aba xobukile; kanti akafumananga mvuzo, yena nomkhosi wakhe, evela eTire, ngenxa yenkonzo awayeyikhonzile nxamnye nayo. Ngenxa yoko itsho iNkosi uYehova ukuthi, Yabona, ndiya kulinika ilizwe laseYiputa kuNebhukadenetsare ukumkani waseBhabheli; aze athabathe inkitha yalo, athabathe amaxhoba alo, athabathe nempango yalo; oko kuya kuba ngumvuzo womkhosi wakhe. Ndiyinike ilizwe laseYiputa ngenxa yomsebenzi wakhe awasebenzayo nxamnye nayo, ngokuba bandisebenzele mna, itsho iNkosi uYehova. Ngaloo mini ndiya kuyikhulisa iphondo lendlu kaSirayeli, ndikunike ukuvuleka komlomo phakathi kwabo; bazi ukuba ndinguYehova. Hezekile 29:17–21.
The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.
Unyaka wamashumi amabini ngenyanga yokuqala ngomhla wokuqala wevesi yeshumi elinesixhenxe umele umhla wokugqibela kwimihla elishumi elinesithathu ekuHezekile, yaye ngowona mhla wodwa owela emva ko-Oktobha 22, 573 BC. Umele ixesha xa ukumkani wasentla kuDaniyeli 11:42–43 enikwa iYiputa, kwanendawo apho ookumkani abalishumi banikela ubukumkani babo besixhenxe kubukumkani besibhozo obuphuma kwabo basixhenxe. Uzaliseka xa “uphondo lwendlu kaSirayeli” luhluma. KuIsaya uSirayeli uhluma ngemini yomoya wasempuma.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.
Abavela kuYakobi uya kubenza bamise iingcambu; uSirayeli uya kutyatyamba ahlumise, awuzalise ubuso behlabathi ngesiqhamo. Isaya 27:8.
When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.
Xa kuzaliseka uHezekile 29:17, yaye inamba yaseYiputa inikelwa kwirhamncwa lobupopu ngexesha lomthetho weCawa osondelayo, imvula yamva iya kuthululwa phezu koSirayeli ngaphandle komlinganiselo. Loo mvula yaqalisa ngomhla wama-9/11 njengokutshizwa nje, njengoko kwakufuziselwe nguKristu ukuphefumlela phezu kwabafundi baKhe emva kokuba ehlile weza emhlabeni emveni kokuba enyukele kuYise emva kovuko lwaKhe.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Isenzo sikaKristu sokuphefumlela abafundi bakhe uMoya oyiNgcwele, nokubanika uxolo lwakhe, sasinjengamathontsi ambalwa phambi kwemvula eninzi eyayiza kunikwa ngomhla wePentekoste.” Spirit of Prophecy, umqulu 3, 243.
Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.
Isiprofeto sikaHezekile sokuwa kweYiputa savakaliswa ngowama-587 BC, umnyaka wokungqingwa, yaye kwiminyaka ‘elishumi elinesixhenxe’ kamva isiprofeto sazaliseka. Sizaliseka kwisithuba sexesha esimelwa linani elithi ‘elishumi elinesixhenxe,’ ngaloo ndlela simela imbali efihlakeleyo yendima yamashumi amane kaDaniyeli ishumi elinanye. Siza kuzaliseka ngexesha lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka, aboniswe kwisahluko sesithoba sikaHezekile. Ngexesha lokutywinwa imvula yasemva iyathululwa, kuqala njengokutshizwa ngomhla ka-9/11, ize emva koko ibe kukuthululwa okupheleleyo kumthetho weCawa. Sizaliseka ngokukaIsaya “ngemini yomoya wasempuma,” yaye ubuSilamsi ngulo moya wasempuma, yaye ubuSilamsi “lishwangusha” lesithathu. Umyalezo uHezekile awayemelwe ukuwudla wawungumyalezo ontlontlu-mbini, nowesithathu kuwo wawungumyalezo weshwangusha.
Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."
Imiyalezo kaHezekile elishumi elinesithathu enemihla emiselweyo yabekwa ngokunxulumene neYerusalem, iYiputa neTire. Yonke yayithetha ngemvukelo njengoko imelwe linani elithi “ishumi elinesithathu.”
We will continue to consider the dating of Ezekiel in the next article.
Siya kuqhubeka siqwalasele ukumiselwa kwexesha likaHezekile kwinqaku elilandelayo.