There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.

Kukho izikhankanyo “ezilishumi elinesithathu” zemihla kwincwadi kaHezekile; ezintandathu zibhekisa eYerusalem, ezintandathu zibhekisa eYiputa, yaye esinye sibhekisa eTire. Zonke ezi zikhankanyo zibekwe ngaphakathi komxholo wokuvukela, ofuziselwa linani “elilishumi elinesithathu.” Kunyaka olandelayo emva kokuba umfazi kaHezekile wasweleka sisibetho, nto leyo eyaphawula ukuqala kongqingo lwesithathu, uHezekile wayalelwa ukuba athethe ngokuchasene neYiputa, echaza ukuba yayiya kuba yinkangala iminyaka engamashumi amane.

And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.

Ndolenza ilizwe laseYiputa phakathi kwamazwe angamabhodlo, nezixeko zalo phakathi kwezixeko ezithe zabhujiswa zibe lidolophu engunxweme iminyaka emashumi mane; ndibachithachithe amaYiputa phakathi kweentlanga, ndibasasaze emazweni. Kanti utsho iNkosi uYehova ukuthi; Ekupheleni kweminyaka emashumi mane ndiya kuwaqokelela amaYiputa kubantu ababesasazeke phakathi kwabo: Ndobuyisa ukuthinjwa kweYiputa, ndibenze babuyele ezweni lasePathros, ezweni lokuhlala kwabo; babe khona ubukumkani obuphantsi. Hezekile 29:12–14.

The siege began in 588 BC, and a year later in 587 BC Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.

Ukurhangqwa kwaqalisa ngowama-588 BC, yaye kunyaka olandelayo, ngowama-587 BC, uHezekile wayalelwa ukuba athethe. Kwindinyana “yeshumi elinesixhenxe”, owama-571 BC uchaza ukuba iYiputa iya kunikelwa kwiBhabheli ngenxa yeenkonzo ezenziweyo. Ababali-maxesha beBhayibhile bacebisa owama-567 BC kuse kuma-527 BC njengexesha leminyaka engamashumi amane elichongiweyo kwezi ndinyana, yaye ukusukela kumyalezo wokuqala womgwebo owavakaliswayo ngowama-587 BC kude kube sisibhengezo sendinyana yeshumi elinesixhenxe ngowama-571 BC sokuba iNkosi yayiyinikele iYiputa esandleni sikaNebhukadenetsare, sifumana ixesha “leminyaka elishumi elinesixhenxe”.

Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.

Umkhosi kaNebhukadenetsare walwa iphulo elide nelinzima nxamnye neTire (ukurhangqwa kwahlala malunga neminyaka eli-13, phantse ngo-586–573 BC). Amajoni asebenza nzima kakhulu (yonke intloko yenza impandla, yaye onke amagxa akrweceka ngenxa yokuthwala imithwalo), ukanti akafumananga mvuzo ubalulekileyo okanye ixhoba livela kwiTire ngokwayo. Ngenxa yalo msebenzi ungazange uzise nzuzo, uThixo wagqiba ekubeni anikele iYiputa kuNebhukadenetsare njengembuyekezo (“umvuzo”) ngomsebenzi owenziwe ngumkhosi wakhe nxamnye neTire.

And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.

Nihlale kuloo ndlu inye, nisitya nisele izinto abaninikayo; kuba umsebenzi ufanelwe ngumvuzo wakhe. Musani ukusuka ndlu niye ndlwini. Luka 10:7.

Nebuchadnezzar therefore took Tyre first and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC, then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began 586 BC and went unto 573 BC. The number thirteen is associated with the United States.

UNebhukadenetsare ke ngoko waqala ngokuthabatha iTire, yaye emva kokungqingwa kweminyaka elishumi elinesithathu wanikwa iYiputa. Phambi kokuba ayithabathe iTire, wayesele eyithabathile iYerusalem ngowama-586 BC; wandula ke wenza ukungqingwa kweminyaka elishumi elinesithathu nxamnye neTire, kwaza emva koko kwalandela iYiputa. IYerusalem yathatyathwa ngowama-586 BC, yaye ukungqingwa kweTire kwaqala ngowama-586 BC kwaza kwaqhubeka kwade kwangowama-573 BC. Inani elilishumi elinesithathu linxulunyaniswa neUnited States.

Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.

UDade White usazisa ukuba iYerusalem encwadini kaHezekile imela ibandla lamaSeventh-day Adventist laseLawodike, yaye uNebhukadenetsare, ukumkani wasentla, umela amandla obupopu kwimihla yokugqibela. Kumzekeliso wembali wesahluko samashumi amabini anesithoba, abaphangi babantu bakho bemihla yokugqibela, abamele iRoma yobupopu, boyisa amaziko amathathu kweso sahluko. Kuqala uthabatha iYerusalem, emva koko iTire, yaye ekugqibeleni iYiputa.

Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.

Umgwebo uqala endlwini kaThixo, yaye uphondo lobuProtestanti eUnited States luyoyiswa kuqala phambi komthetho weCawa. Uphondo lobuProtestanti obuwileyo eUnited States luquka ibandla lama-Adventist oSuku lweSixhenxe laseLawodike, elimele abantu bomnqophiso “wangaphambili,” abadlulwayo njengoko kwenzeka kuSirayeli wamandulo ngonyaka wama-34 nakumaProtestanti ngowe-1844. Ukudlulwayo kwabo bantu bangaphambili bomnqophiso kaThixo ngowe-34 nangowe-1844 kokubini kumelwe kwimbali yesiprofeto sesiprofeto seminyaka engamawaka amabini anamakhulu amathathu sikaDaniyeli 8:14. Umgwebo uqala endlwini kaThixo, yaye uphondo lobuProtestanti lugwetywa kuqala phambi kophondo lweRiphabhlikani.

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

Kuba ixesha lifikile lokuba umgwebo uqale endlwini kaThixo; yaye ukuba uqala kuthi kuqala, isiphelo sabo bangayithobeliyo iindaba ezilungileyo zikaThixo siya kuba siyintoni na? 1 Petros 4:17.

The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.

Ukukhankanywa kokuqala komgwebo waseYiputa kufumaneka kwivesi yokuqala yesahluko samashumi amabini anesithoba, kwaye umhla wokugqibela okhankanyiweyo ngokunxulumene neYiputa nguHezekile ukwivesi “yeshumi elinesixhenxe” yeso sahluko sinye. Esi sahluko sichaza iRoma yale mihla kuqala isoyisa uphondo lobuProtestanti, yandule ke iTire, emele uphondo lobuRiphabhlikhi oboyiswayo kumthetho weCawa osondelayo. Xa iTire (iUnited States) yoyiswa nguNebhukadenetsare kumthetho weCawa, neYiputa nayo inikelwa ezandleni zakhe. Ngelo xesha inxeba elibulalayo lobupopu liyaphiliswa. Akupheleli nje ekubeni inxeba elibulalayo lobupopu ngoko liphiliswe, kodwa uHezekile uyasazisa ukuba oku kwenzeka ngexesha lemvula yamva.

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 29:21.

Ngaloo mini ndiya kuyihlumisa uphondo lwendlu kaSirayeli, ndize ndikunike ukuvulwa komlomo phakathi kwabo; bazi ke ukuba ndinguYehova. Hezekile 29:21.

Jacob and Israel

Yakobi noSirayeli

Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.

UIsaya uchaza ukuba uSirayeli uyalihlumisa ihlumelo, aqhakaze, aze azalise umhlaba wonke ngesiqhamo. Yimvula ezisa ezi zinyathelo zintathu zokuhluma, zokuqhakaza, nezokuthwala isiqhamo, yaye ngokukaIsaya, imvula yamva ifika xa “umoya onamandla” uthintelwe. Uqhubeka achaze ukuba ngexesha lokuhluma, lokuqhakaza, nelokuthwala isiqhamo, izono zikaYakobi zimele zicocwe; yaye igama lesiHebhere eliguqulelwe ngokuthi “zicocwe” lithetha ukuxolelaniswa ngenxa yesono.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

Ngomlinganiselo, xa usidubula, uya kuxoxisana naso; uyawubamba umoya wakhe onamandla ngemini yomoya wasempuma. Ngenxa yoku ke ubugwenxa bukaYakobi buya kucocwa; yaye esi sisiqhamo sonke sokususa isono sakhe; xa ezenza onke amatye esibingelelo abe njengamatye etshokhwe aqhekeziweyo, ooAshera nemifanekiso eqingqiweyo abayi kuma. Isaya 27:8, 9.

When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or Republicanism—the state. Just after the end of the thirteen year siege of Tyre the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.

Xa imimoya emine (umoya wakhe onamandla) yengxabano ithintelwe, kuqala ukutywinwa kwekhulu elinamashumi amane anesine amawaka, yaye ekugqibeleni abalumkileyo nabangendawo phakathi koBugcisa bama-Adventist bayahlulwa, yaye konke oku kufezekiswa “ngomhla womoya wasempuma.” Ixesha lokutywinwa laqala ngokutshizwa okuncinane ngomhla we-9/11, lize liphele ngokuthululwa okupheleleyo kumthetho weCawa, xa ke umhlaba uzaliswa sisiqhamo. Ixesha lokutywinwa lulucociso oluqhubekayo nokuhlanjululwa okuvumelana noMalaki isahluko sesithathu. Kodwa kwisithuba seminyaka elishumi elinesixhenxe esimelwe yimihla yokuqala neyokuphela kaHezekile amashumi amabini anesithoba, kwenzeka ukoyiswa kobukumkani besithandathu besiprofeto seBhayibhile njengoko bumelwe yiYerusalem, umqondiso wophondo lobuProtestanti—ibandla, neTire, umqondiso wophondo okanye wobuRiphabhlikhi—urhulumente. Kanye emva kokuphela kongqingo lwaseTire lweminyaka elishumi elinesithathu, kwenzeka ukoyiswa kobukumkani besixhenxe bookumkani abalishumi obumelwe yiYiputa. Ezi zoyiso zintathu zeYerusalem, iTire neYiputa zenzeka xa “uphondo lwendlu kaSirayeli” luhluma, yaye lunikwa ukuvuleka komlomo.

Both the priest Ezekiel and the priest Zacharias dumbness end at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.

Bobabini umbingeleli uHezekile nombingeleli uZakariya ukuphela kwako kufika emthethweni weCawa, xa i-United States kunye nedonki kaBhileham zombini zithetha. INkosi inika indlu kaSirayeli “ukuvulwa komlomo” emthethweni weCawa. Izono zikaYakobi ziya kuba zicociwe ngelo xesha, yaye igama lakhe litshintshwa libe yindlu kaSirayeli. Isigidimi abasivakalisayo simelwe lingqina lesithathu lokuba sisidenge ngokwesiprofeto, esimelwe nguDaniyeli, othi ke ngelo xesha anikwe isigidimi sikaDaniyeli isahluko seshumi elinanye, esikwayiyo nombono kaHabakuki othi ngelo xesha ‘uthethe, ungaxoki.’ UHezekile, uZakariya noDaniyeli bahambelana nokuvakaliswa kwesikhalo esikhulu sengelosi yesithathu, njengoko kunjalo nangoYeremiya kwisahluko seshumi elinesihlanu apho ethenjiswa ukuba uya kuba ngumlomo kaThixo ukuba wayenokubuya ekuphoxekeni kokuqala.

Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.

Kutheni intlungu yam isisigxina, nesilonda sam singanyangeki, esingavumiyo ukuphiliswa? Uya kuba kum ngokupheleleyo njengoxoki na, njengamanzi asilelayo na? Ngoko ke itsho iNkosi ukuthi, Ukuba uyabuya, ndiya kukubuyisa kwakhona, uze ume phambi kwam; nokuba uyalukhupha oluxabisekileyo kokungenaxabiso, uya kuba njengomlomo wam; mababuyele bona kuwe, kodwa wena uze ungabuyeli kubo. Yeremiya 15:18, 19.

Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.

UYesu ubonakalisa isiphelo ngesiqalo, yaye ngomhla ka-9/11 ukutshizwa kwavelisa amagqabi, nesityalo sikaYakobi saqalisa ukukhula; yaye ekugqibeleni, xa ubugwenxa bukaYakobi buhlanjululwa, indlu kaSirayeli iya kuthetha. Ukuntshula okwenzeka ngomhla ka-9/11 okwafezekiswa yimvula kufuzisela ukuntshula ekupheleni kwexesha lokutywinwa, xa “uphondo” lwendlu kaSirayeli luntshula, kanye apho iimpondo zobuProtestanti obuwexukileyo nobuRiphabhlikhi zoyiswa nguNebhukadenetsare.

At that point the distinction between the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.

Ngelo xesha umahluko phakathi kophondo lobuxoki lobuProtestanti uthelekiswa nophondo oluyinyaniso lobuProtestanti, njengoko lwafuziselwa ngentonga ka-Aron eyahlumayo ngokwahlukileyo kwezinye iintonga zezizwe zakwaSirayeli. Imihla emibini ekwisahluko samashumi amabini anesithoba sikaHezekile ichaza imbali yokuphakanyiswa komqondiso wamawaka alikhulu anamashumi amane anesine ngexesha lomthetho weCawa oza kufika kungekudala.

The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.

Inkqubo yokuhluma, ukuvuthulula iintyatyambo nokuwuzalisa umhlaba ngeziqhamo yaqala ekutshizweni kwemvula yasemva nge-9/11, kanye njengokuba ixesha lePentekoste laqala ngoKristu ephefumlela phezu kwabafundi baKhe amathontsi ambalwa awakhokelela kwiPentekoste xa ukuthululwa okupheleleyo kwenzeka. Ukuhluma kwe-9/11 ekuqaleni kokuhlanjululwa kukaYakobi (umthathi-sikhundla), elixesha lokutywinwa, kwafuzisela ukuhluma kwendlu kaSirayeli (umnqobi) kumthetho weCawa. Ukuhluma ekupheleni kuphawula umahluko phakathi kwabantu bomnqophiso wokuqala nekhulu elinamashumi amane anesine amawaka, kanye njengokuba ukuthululwa komlilo eNtabeni yeKarmele kwenza umahluko phakathi komprofeti uEliya nabaprofeti bakaBhahali. Lo mahluko umelwa ludidi oluthi ngokwesiprofeto lube neentloni ngenxa yomyalezo wobuxoki woxolo nonqabiseko, kanti olunye udidi luthi ngokwesiprofeto lube novuyo, yaye aluyi kuze lube neentloni.

The Six Dates of Egypt

Imihla Emithandathu yaseYiputa

Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelve year of the captivity.

UEzekiyeli uchaza eminye imihla emine enxulumene neYiputa, yaye emibini yaloo mihla iphawula unyaka weshumi elinanye, kanti eminye emibini iphawula unyaka weshumi elinesibini wokuthinjwa.

The Siege of the Eleventh Year

Ukurhangqwa Konyaka Weshumi Elinanye

And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.

Kwathi ke ngonyaka weshumi elinamnye, ngenyanga yokuqala, ngomhla wesixhenxe wenyanga, ilizwi leNkosi lafika kum, lisithi, Nyana womntu, ndiyaphule ingalo kaFaro, ukumkani waseYiputa; yaye, khangela, ayiyi kubotshwa ukuze iphiliswe, kubekwe ibhande lokuyibopha, ukuze yomelele ukuba ibambe ikrele. Hezekile 30:20, 21.

And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.

Kwathi ngomnyaka weshumi elinanye, ngenyanga yesithathu, ngolokuqala lwenyanga, ilizwi likaYehova lafika kum, lisithi, Nyana womntu, thetha kuFaro ukumkani waseYiputa, nakwisihlwele sakhe; Ufana nabani na ngobukhulu bakho? Hezekile 31:1, 2.

In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one the fall of Egypt and its impact upon the world is identified.

Ngomnyaka weshumi elinanye wokuthinjwa, iingalo zaseYiputa nezikaFaro zophukile, kanti iingalo zaseBhabhiloni zomelezwa kwisahluko samashumi amathathu. Ngomnyaka weshumi elinanye kwisahluko samashumi amathathu ananye, kuchazwa ukuwa kweYiputa nempembelelo yako phezu kwehlabathi.

The Twelfth Year & Jerusalem’s Fall

Unyaka Weshumi elineSibini Nokuwiswa kweYerusalem

The two dates in the twelfth year are located in Ezekiel thirty-two.

Imihla emibini ekunyakeni yeshumi elinesibini ifumaneka kuHezekile amashumi amathathu anesibini.

And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.

Kwathi ke ngonyaka weshumi elinesibini, ngenyanga yeshumi elinesibini, ngomhla wokuqala wenyanga, lafika ilizwi likaYehova kum, lisithi, Nyana womntu, phakamisa isililo ngoFaro ukumkani waseYiputa, uthi kuye, Ufaniswa nengonyama entsha phakathi kweentlanga, ukwanjengomnenga elwandle; waphuma ngemilambo yakho, wawaxhokonxa amanzi ngeenyawo zakho, wayingcolisa imilambo yawo. Itsho iNkosi uYehova ukuthi; Ndiya kwandlala umnatha wam phezu kwakho ngendibano yabantu abaninzi; baya kukukhupha ngomnatha wam. Hezekile 32:1–3.

It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.

Kwathi ke ngonyaka weshumi elinesibini, ngomhla weshumi elinesihlanu wenyanga, ilizwi likaYehova lafika kum, lisithi, Nyana womntu, zila ngenxa yenkitha yaseYiputa, uze ubawise ezantsi, bona kwakunye neentombi zeentlanga ezidumileyo, uye kwezezantsi iindawo zomhlaba, kunye nabo behla baya emhadini. Hezekile 32:17, 18.

Pharaoh and His Multitude

UFaro Nenkitha Yakhe

In chapter thirty-one’s pronouncement upon Egypt, the final verses state:

Kwisibhengezo esichasene neYiputa sesahluko samashumi amathathu ananye, iivesi zokugqibela zithi:

I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.

Ndenze iintlanga zangcangcazela ngesandi sokuwa kwakhe, ekumwiseleni kwam esihogweni ndawonye nabo behlayo baye emhadini; yaye yonke imithi yase-Eden, ekhethiweyo neyona ilungileyo yaseLebhanon, yonke esela amanzi, iya kuthuthuzelwa ezinzulwini zomhlaba. Nazo zehla kunye naye zaya esihogweni, zaya kwabo babuleweyo likrele; nabo babeyingalo yakhe, ababehlala phantsi komthunzi wakhe phakathi kweentlanga. Ufana nabani na na ngolu hlobo ngobuqaqawuli nangobukhulu phakathi kwemithi yase-Eden? Kanti ke uya kuthotyelwa ezantsi kunye nemithi yase-Eden uye ezinzulwini zomhlaba; uya kulala phakathi kwabangalukileyo kunye nabo babulewe likrele. NguFaro lo, nesihlwele sakhe sonke, utsho iNkosi uYehova. Hezekile 31:16–18.

In chapter thirty-two’s pronouncement upon Egypt, the final verses repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.

Kwisimemezelo sesahluko samashumi amathathu anesibini esichasene neYiputa, iindinyana zokugqibela ziphinda zandise oko kusekwisahluko samashumi amathathu ananye, yaye ziquka nengxelo yokugqibela ehambelanayo.

For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.

Ngokuba ndibangele ukoyikeka kwam ezweni labaphilayo; yaye uya kulaliswa phakathi kwabangalukanga, kunye nabo babuleweyo likrele, unguFaro nesihlwele sakhe sonke, itsho iNkosi uYehova. Hezekile 32:32.

The Seventeen years of Chapter Twenty-nine

Iminyaka Elishumi Elinesixhenxe Yesahluko Samashumi Amabini Anesithoba

The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.

Imihla ebekwe kwixesha leminyaka elishumi elinesixhenxe elimelwe kwisahluko samashumi amabini anesithoba ichaza uNebhukadenetsare oyisa iYiputa, kwanexesha leminyaka engamashumi amane lokuphanziswa kweYiputa. Amashumi amane amela intlango, efuzisela iwaka leminyaka apho umhlaba uliphango.

I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.

Ndakhangela emhlabeni, yaye, yabona, wawungenabume, ungenanto; nakumazulu, yaye ayengenakukhanya. Ndakhangela ezintabeni, yaye, yabona, zazingcangcazela, neenduli zonke zashukuma kancinane. Ndakhangela, yaye, yabona, kwakungekho mntu, neentaka zonke zezulu zazimkile. Ndakhangela, yaye, yabona, indawo echumileyo yaba yintlango, nezixeko zawo zonke zadilizwa phambi kobukho bukaYehova, nangenxa yomsindo wakhe ovuthayo. Kuba utshilo uYehova ukuthi, Ilizwe lonke liya kuba yinkangala; kodwa andiyi kulenza isiphelo esipheleleyo. Yeremiya 4:23–27.

At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction is set forth.

Ekupheleni kweminyaka engamashumi amane yokuphanziswa kweYiputa ekwiHezekile amashumi amabini anesithoba, kuvakaliswa uvuko lokugqibela lwabangendawo nokutshatyalaliswa kwabo kokugqibela.

Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.

Uloyiko, nomhadi, nomgibe, ziphezu kwakho, wena mmi wehlabathi. Kwaye kuya kuthi, lowo usabayo kwingxolo yoloyiko uya kuwela emhadini; nalowo unyukayo ephuma embindini womngxuma uya kubanjiswa ngumgibe; ngokuba iifestile ezisezulwini zivuliwe, neziseko zehlabathi ziyagungqiswa. Ihlabathi laphukile kwaphela, ihlabathi lichithakele ngokupheleleyo, ihlabathi linyakaziswe ngokugqithisileyo. Ihlabathi liya kujinga-jinga njengonxilileyo, lishukunyiswe njengendlu yethutyana; nokugqitha kwalo umthetho kuya kuba ngumthwalo onzima phezu kwalo; lize liwe, lingabi savuka. Kwaye kuya kuthi ngaloo mini, uYehova wohlwaya umkhosi wabaphezulu abasezintlwini, nookumkani behlabathi abasehlabathini. Kwaye baya kuqokelelwa ndawonye, njengoko amabanjwa eqokelelwa emngxunyeni, bavalelwe entolongweni, baze emva kweentsuku ezininzi bahlolwe. Isaya 24:17–22.

The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon powers ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.

Umyalezo kaHezekile oziswa ndawonye yimihla emithandathu enxulunyaniswa neYiputa uchaza intshabalalo yokugqibela yamandla enamba yasemhlabeni, eqala ngomthetho weCawa osondeleyo ukuza, ize iqhube kude kube yintshabalalo yokugqibela yamaYiputa abangendawo ekupheleni kweminyaka eliwaka.

In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.

Kubungqina besiprofeto irhamncwa nomprofeti wobuxoki bafikelela esiphelweni sabo echibini lomlilo, elimele ukuBuya kweSibini kukaKristu, kodwa ukutshatyalaliswa kwamandla enamba echibini lomlilo kusekupheleni kweminyaka eliwaka.

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.

Laza labanjwa irhamncwa, kunye nalo umprofeti wobuxoki, lowo wayesenza imiqondiso phambi kwalo, awababonisa ngayo abo babemkele uphawu lwerhamncwa, nabo banqula umfanekiso walo. Bobabini baphoswa bephila echibini lomlilo ovutha ngesulfure. Ke bona abaseleyo babulawa likrele lalowo wayehleli phezu kwehashe, elo krele laliphuma emlonyeni wakhe; zaza zonke iintaka zadla zada zahlutha yinyama yabo. ISityhilelo 19:20, 21.

The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.

Irhamncwa nomprofeti wobuxoki baphela ngokwesiprofeto ekubuyeni kwesibini kukaKristu, kodwa inamba ihlangabezana nesiphelo sayo emva kweminyaka eliwaka ekubuyeni kwesithathu kukaKristu.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.

Ndabona isithunywa sezulu sisihla ezulwini, sinesitshixo senzonzobila nekhonkco elikhulu esandleni saso. Sayibamba inamba, loo nyoka yakudala, enguMtyholi, noSathana, sayibopha iminyaka eliwaka, sayiphosa enzonzobileni, sayivalela, saza sabeka itywina phezu kwayo, ukuze ingabi sazilahlekisa iintlanga, lude luzaliseke iminyaka eliwaka; emva koko imelwe kukukhululwa okwexeshana elifutshane. ISityhilelo 20:1–3.

The Eleventh and Twelfth Years

Unyaka Weshumi Elinanye Noweshumi Elinesibini

The ‘seventeen’ year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapter thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586/585 BC.

Ixesha leminyaka “elishumi elinesixhenxe” elibekwe phambi kwethu yimihla emibini ekwiHezekile isahluko samashumi amabini anesithoba laqala ngonyaka weshumi wobukhoboka laza laphela ngowamashumi amabini anesixhenxe. Imiyalezo yesahluko samashumi amathathu nesamashumi amathathu ananye yabekwa ngonyaka weshumi elinanye, yaye imihla emibini ebekwe kwisahluko samashumi amathathu anesibini yanikwa ngonyaka weshumi elinesibini wobukhoboka. Ixesha leminyaka elishumi elinesixhenxe elaqala ngonyaka weshumi, phantse ekuqaleni kongqingo lweYerusalem, lalandelwa yimiyalezo emibini yaseYiputa yonyaka weshumi elinanye ebekwe kwizahluko zamashumi amathathu namashumi amathathu ananye. Xa idityanisiwe, le miyalezo mibini yonyaka weshumi elinanye imele umyalezo ongaphambi nje komthetho weCawa. Eminye imiyalezo emibini yaseYiputa yonyaka weshumi elinesibini yenzeka ngexesha okanye kungekudala emva kokutshatyalaliswa kweYerusalem ngowama-586/585 BC.

The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typify the second angel’s message, where there is always a doubling.

Umyalezo wokufika kukaKristu uvakaliswa njengenxalenye yomyalezo woKhwelo Lwasezinzulwini Zobusuku, oguqukayo ube ngumyalezo wesikhalo esikhulu ngexesha lomthetho weCawa. Imiyalezo emibini yaseYiputa ivakaliswa ngaphambi komthetho weCawa, yaye imiyalezo emibini yaseYiputa ivakaliswa ngexesha lomthetho weCawa okanye kanye emva kwawo. Ukuphindwa kabini kwemiyalezo enikelwa kwangaloo nyaka mnye, ngexesha lokurhangqwa okufikelela kwincopho ekutshatyalalisweni kweYerusalem, kunye neminye emibini ngexesha lomthetho weCawa, kufuzisela umyalezo wengelosi yesibini, apho kusoloko kukho ukuphindwa kabini.

A second message is always followed by the third message.

Isigidimi sesibini sisoloko silandelwa sisigidimi sesithathu.

“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Ngosiba neelizwi simelwe kukuvakalisa eso saziso, sibonisa ukulandelelana kwazo, kwanokusetyenziswa kweziprofeto ezisizisa kwisigidimi sengwezi yesithathu. Akunakubakho eyesithathu ngaphandle kweyokuqala neyesibini. Ezi zigidimi simelwe kukuzinika ihlabathi ngeencwadi ezishicilelweyo, ngeentetho, sibonisa kumgca wembali yesiprofeto izinto ebezikho nezinto eziya kubakho.” Selected Messages, incwadi 2, 104, 105.

At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always proceeded by the second message that is always a twofold message.

Kumyalezo wesithathu umnyango wexesha lobabalo uyavalwa. Ixesha lobabalo liyavalwa eUnited States ngomthetho weCawa, yaye ixesha lobabalo liyavalwa ehlabathini xa uMikayeli esukuma. Yomibini le minyango ivalekileyo imele umyalezo wesithathu osoloko wandulelwa ngumyalezo wesibini osoloko ungumyalezo onezabelo ezibini.

The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.

Ukuxhotyiswa kwengelosi yesibini kuzalisekiswa xa idityaniswa ngumyalezo weSikhalo saphakathi kobusuku. Imiyalezo emibini ebhengezwe phezu koluntu, njengoko imelwe zizaziso zikaHezekile phezu kweYiputa kwizahluko zamashumi amathathu namashumi amathathu ananye, ichaza ixesha apho umyalezo weSikhalo saphakathi kobusuku udibana nengelosi yesibini; yaye imiyalezo emibini yesahluko samashumi amathathu anesibini ichaza ukuxhotyiswa kwengelosi yesithathu kwisikhalo esikhulu.

Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.

Amavili kaHezekile entsebenziswano entsonkothileyo yeziganeko zabantu achaza isilumkiso sokugqibela soluntu, esisisilumkiso sengwelezana yesithathu, yaye ingelosi yesithathu yenziwe zizilumkiso zengelosi yokuqala neyesibini. Isikhalo saphakathi kobusuku ngaphambi komthetho weCawa kunye nesikhalo esikhulu emva komthetho weCawa simelwe yimihla emine kaHezekile ewela phakathi kweminyaka “elishumi elinesixhenxe” yemihla ye-alpha ne-omega yesahluko samashumi amabini anesithoba, ehambelana nembali efihlakeleyo kaDaniyeli ishumi elinanye ivesi yamashumi amane, njengoko imelwe kwiivesi zeshumi elinanye ukuya kweleshumi elinesithandathu zesahluko esinye.

In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.

Kwincwadi kaDaniyeli isahluko seshumi, uDaniyeli, njengokuba kwakunjalo ngoHezekile, wenziwa wasisidenge. Ukungathethi kukaDaniyeli kwenzeka phakathi kokuchukunyiswa kathathu; ukuchukunyiswa kokuqala nokwesithathu kwavela kwingelosi uGabriyeli, yaye ukuchukunyiswa okuphakathi kwakukokukaKristu. UDaniyeli, njengokuba kwakunjalo ngoPetros phakathi kweKesareya-Filipi nomnqamlezo, usembindini. Embindini uPetros wabona uKristu ozukisiweyo, njengokuba noDaniyeli wabonayo kwisahluko seshumi. Umbindi weengelosi ezintathu ngumyalezo wesibini, oyindibaniselwano yemiyalezo emibini.

5th Day of the 4th Month & 1844

Usuku lwe-5 lwenyanga ye-4 no-1844

In Ezekiel chapter one, verses one and two Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19th and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19th and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844 midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.

KuHezekile isahluko sokuqala, indima yokuqala neyesibini, uHezekile ukumnyaka wesihlanu wenyanga yesine, nto leyo ehambelana naphakathi kwentshukumo yenyanga yesixhenxe ngowe-1844. UHezekile uphakathi phakathi koAprili 19 noOktobha 22, 1844, njengokuba kwakunjalo ngoSamuel Snow, umthunywa weSikhalo Sasezinzulwini Zobusuku ngowe-1844, xa wabonisa okokuqala umbono ocacileyo womyalezo eBoston, kwiintsuku ezingama-93 emva koAprili 19 nangeentsuku ezingama-93 ngaphambi kokuba ucango luvalwe ngoOktobha 22, 1844. USamuel Snow wayeseBoston ngoJulayi 21, 1844, ephakathi kwentshukumo yenyanga yesixhenxe, engazi ukuba ngokwesiprofeto wayemi noPetros eNtabeni yoTshintsho loBume, noHezekile kunyaka wamashumi amathathu womjikelo weshumi elinesixhenxe weYubheli, kwanasesichukumisweni sesibini sikaDaniyeli ngexesha lombono wesipili wesahluko seshumi. U-2026 umele unyaka wamashumi amane anesixhenxe womjikelo wamashumi asixhenxe weYubheli ophela ngo-2028.

Tyre

ITire

Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.

Ngaphambi kokuba sibuyele ekubekweni komhla kwezalathiso ezithandathu zikaHezekile ngeYerusalem, sifanele kuqala sichonge loo mhla mnye owavakaliswayo nxamnye neTire.

And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.

Kwathi ngonyaka weshumi elinanye, ngomhla wokuqala wenyanga, lafika kum ilizwi likaYehova, lisithi, Nyana womntu, ngenxa yokuba iTire ithethile ngokuchasene neYerusalem, isithi, Aha, yaphukile, loo nto ibisango lezizwe; ijikelele kum; ndiya kuzaliswa, ngoku ekubeni idliwe yinkangala: ngenxa yoko itsho iNkosi uYehova ukuthi, Yabona, ndichasene nawe, Tire, ndiya kunyusa iintlanga ezininzi zize kuwe, njengoko ulwandle luwanyusa amaza alo. Ziya kuzitshabalalisa iindonga zaseTire, zidilize neenqaba zayo; ndosula nothuli lwayo kuyo, ndiyenze ibe njengentloko yelitye. Iya kuba yindawo yokwandlalela iminatha phakathi kolwandle; ngokuba ndithethile, itsho iNkosi uYehova; ibe lixhoba leentlanga. Neentombi zayo ezisemaphandleni ziya kubulawa likrele; zazi ukuba ndinguYehova. Kuba itsho iNkosi uYehova ukuthi, Yabona, ndiya kuyizisela iTire uNebhukadenetsare, ukumkani waseBhabheli, ukumkani wookumkani, evela emantla, enamahashe, neenqwelo zokulwa, nabakhweli-mahashe, namaqela omkhosi, nabantu abaninzi.

He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.

Iya kuwabulala ngenkemba iintombi zakho ezisemaphandleni; yaye iya kwakha inqaba yokungqinga nxamnye nawe, iphose udonga olunyukelwayo nxamnye nawe, iphakamise ikhaka nxamnye nawe. Yaye iya kumisa oomatshini bemfazwe nxamnye neendonga zakho, ize ngezembe zayo iwadilize iinqaba zakho. Ngenxa yobuninzi bamahashe ayo, uthuli lwawo luya kukugubungela; iindonga zakho ziya kunyikima ngengxolo yabakhweli bamahashe, neyevili, neyeenqwelo zokulwa, xa iya kungena emasangweni akho, njengokuba kungenwa esixekweni apho kudalwe umngxuma. Ngeempuphu zamahashe ayo iya kuwanyathela onke amadlelo ezitrato zakho; iya kubabulala abantu bakho ngenkemba, neenqaba zakho ezinamandla ziya kuwela emhlabeni. Yaye baya kuphanga ubutyebi bakho, benze amaxhoba ngentengiso yakho; baziwisel’ phantsi iindonga zakho, bazitshabalalise izindlu zakho ezithandekayo; babeke amatye akho, nemithi yakho, nothuli lwakho phakathi kwamanzi. Yaye ndiya kuphelisa ingxolo yeengoma zakho; nesandi seehadi zakho asisayi kuva kwakhona. Yaye ndiya kukwenza ube njengomphezulu weliwa; uya kuba yindawo yokolulela iminatha kuyo; akusayi kuphinda kwakhiwe; kuba mna, Yehova, ndikuthethile oko, utsho iNkosi uYehova.

Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.

Utsho iNkosi uYehova eTire: Aziyi na iziqithi ukungcangcazela ngenxa yesandi sokuwa kwakho, xa abakreqileyo bekhala, xa kuxhelwa phakathi kwakho? Ziya kwandula ukuhla ezihlalweni zazo zonke iinkosana zolwandle, zibeke ecaleni iingubo zazo, zikhulule neengubo zazo ezilukiweyo; ziya kuzinxibisa ngokungcangcazela; ziya kuhlala emhlabeni, zingcangcazele ngamaxesha onke, zimangaliswe nguwe. Ziya kuthabatha isijwili ngawe, zithi kuwe, Hayi, utshatyalaliswe njani na, wena wawuhlalwa ngamadoda ahamba elwandle, mzi udumileyo, owawunamandla elwandle, wona nabemi bawo, ababebeka ukoyikeka kwabo phezu kwabo bonke abahlala kuwo! Ngoku iziqithi ziya kungcangcazela ngemini yokuwa kwakho; ewe, iziqithi eziselwandle ziya kuphazamiseka ngenxa yokumka kwakho. Kuba itsho iNkosi uYehova ukuthi: Xa ndiyakukwenza ube ngumzi oyinkangala, njengemizi engenabemi; xa ndiya kukuzisela enzonzobileni, namanzi amakhulu aya kukugubungela; xa ndiya kukuhlisa kunye nabo behla baya emhadini, kubantu bamandulo, ndikumise kwiindawo ezisezantsi zomhlaba, kwiindawo ezazisele ziyinkangala kwakudala, kunye nabo behla baya emhadini, ukuze ungabi nammi; ndibeke uzuko ezweni labaphilayo; ndiya kukwenza ube sisikhwankqiso, ungabi saba kho; nakuba ungafunwa, akusayi kuphinda kufunyanwe kwakhona naphakade, utsho iNkosi uYehova. Hezekile 26:1–21.

The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.

Umyalezo weTire wabhengezwa ngaloo nyaka iYerusalem yatshatyalaliswayo, yaye umele ukubhukuqwa kobukumkani besithandathu besiprofeto seBhayibhile ngexesha lomthetho weCawa osondelayo. Ngexesha lomthetho weCawa, iUnited States (iTire) ngokwesiprofeto iyavuya kuba ibhukuqe iYerusalem, leyo uDade White ayichaza njengebandla lamaSeventh-day Adventist laseLawodike, elo uHezekile alibiza ngokuba “ngamasango abantu.” ITire ichaza ukuba iYerusalem “yayiyeyo” amasango abantu ngexesha eladlulayo. “Isango” ngokwesiprofeto libandla.

And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.

Waza woyika, wathi, Hayi ukoyikeka kwale ndawo! Le asiyonto yimbi ngaphandle kwendlu kaThixo, yaye eli lisango lezulu. Wavuka uYakobi kwakusasa, walithabatha ilitye abelimisele phantsi kwentloko yakhe, walimisa laba sisikhumbuzo, wagalela ioli phezu kwentloko yalo. Wayibiza igama laloo ndawo ngokuba yiBheteli; kodwa kuqala igama laloo mzi lalisithiwa yiLuzi. Genesis 28:17–19.

The word “Bethel” means house of God, and Tyre rejoices that is has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states that, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”

Igama elithi “Bheteli” lithetha indlu kaThixo, yaye iTire iyavuya kuba inyanzelise ibandla lama-Adventist oSuku lweSixhenxe laseLawodike ukuba lamkele ukunyanzeliswa konqulo lwelanga. Kodwa, nangona kukho olo vuyo luphambukileyo lwabo banyanzelisa unqulo lwelanga, uThixo ngoHezekile uthi, “Ndichasene nawe, Tirusi, yaye ndiya kwenza iintlanga ezininzi zize zinyuke zichasene nawe, njengoko ulwandle lwenza amaza alo anyuke. Yaye ziya kutshabalalisa iindonga zaseTirusi, ziwadilize neenqaba zayo.”

The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.

“Iindonga zaseTire” zimele ukhuseleko lwaseTire. “Udonga” ngumqondiso weMithetho Elishumi.

“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.

“Apha umprofeti uchaza abantu abathi, ngexesha lokumka ngokubanzi enyanisweni nasebulungiseni, bafune ukubuyisela imigaqo eyisiseko sobukumkani bukaThixo. Bangabalungisi bomonakalo owenziweyo emthethweni kaThixo—udonga awalumiselayo abakhethiweyo baKhe ukuze bakhuselwe, kwaye ukuthobela imithetho yalo yobulungisa, yenyaniso, neyobunyulu makube lukhuselo lwabo olungapheliyo.” Prophets and Kings, 677.

God’s law is a wall of protection, but walls in the plural represents the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.

Umthetho kaThixo uludonga lokhuseleko, kodwa iindonga, xa zisetyenziswe kwisininzi, zimele imigaqo emibini eyathi “yakhusela” yaza yavelisa ukuchuma nempumelelo yeTyrus, uphawu lophondo lweRiphabhlikhi yaseUnited States.

“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …

“‘Yaye ineempondo ezimbini ezifana nezemvana.’ Ezo mpondo zifana nezemvana zibonisa ubutsha, ubumsulwa, nobulali, ziwumela ngokufanelekileyo umlingiswa we-United States xa yaziswa kumprofeti njengelithi ‘liyenyuka’ ngowe-1798. Phakathi kwababaleki abangamaKristu abaqala basabela eMerika baza bafuna ikhusi kwingcinezelo yobukumkani nakukunganyamezelani kwabefundisi, babebaninzi abazimisela ukuseka urhulumente phezu kwesiseko esibanzi senkululeko yezoluntu neyonqulo. Iingcamango zabo zafumana indawo kwiSibhengezo seNkululeko, esibeka inyaniso enkulu yokuba ‘bonke abantu badalwe belingana’ yaye banikwe ilungelo elingenakuhluthwa ‘lobomi, lenkululeko, nelokufuna ulonwabo.’ Kwaye uMgaqo-siseko uqinisekisa ebantwini ilungelo lokuzilawula, ubonelela ukuba abameli abanyulwe yivoti yabantu benze baze balawule imithetho. Inkululeko yokholo lonqulo nayo yanikelwa, wonke umntu evunyelwe ukunqula uThixo ngokwemiyalelo yesazela sakhe. UbuRiphabhlikhi nobuProtestanti baba yimigaqo esisiseko yesi sizwe. Le migaqo iyimfihlelo yamandla nempumelelo yaso. Abacinezelweyo nabanyathelisiweyo kulo lonke elamaKristu baye bajika baya kweli lizwe benomdla nethemba. Izigidi ziye zafuna unxweme lwalo, kwaye i-United States inyukele kwindawo phakathi kwezona ntlanga zinamandla emhlabeni. …

“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.

“Iimpondo ezifana nezemvana nelizwi lenamba lalo mqondiso zikhomba ukungqubana okucacileyo phakathi kwezimangalo nendlela yokwenza kwesizwe esimelwe ngolo hlobo. ‘Ukuthetha’ kwesizwe kusisenzo samagunya aso owiso-mthetho nawokugweba. Ngesenzo esinjalo siya kuzichasa ezo migaqo yenkululeko neyoxolo esizibeke njengesiseko somgaqo-nkqubo waso. Isiprofeto esithi siya kuthetha ‘njengenamba’ size sisebenzise ‘onke amandla erhamba yokuqala’ sixela ngokucacileyo ukuphuhliswa komoya wokunganyamezelani nowentshutshiso owabonakaliswa zizizwe ezazimelwe yilenamba nelerhamncwa elifana nengwe. Kwaye amazwi athi irhamncwa elineempondo ezimbini ‘lilibangela ihlabathi nabo bahlala kulo ukuba banqule irhamncwa lokuqala’ abonisa ukuba igunya lesi sizwe liya kusetyenziswa ekunyanzeliseni umkhwa othile wonqulo oya kuba sisenzo sokunika imbeko kubupopu.”

“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.

“Isenzo esinjalo besiya kuba ngokuchasene ngqo nemigaqo yale rhulumente, nomoya wamaziko ayo akhululekileyo, nezibhengezo ezithe ngqo nezinesidima zeSibhengezo seNkululeko, kwakunye noMgaqo-siseko. Abaseki besi sizwe ngobulumko bazama ukukhusela ngokuchasene nokusetyenziswa kwamandla ehlabathi ngakwicala lebandla, nesiphumo sako esingenakuphepheka—ukunganyamezelani nentshutshiso. UMgaqo-siseko umisela ukuba ‘iCongress ayiyi kwenza mthetho ngokuphathelele ukumiselwa kwenkolo, okanye othintela ukuqhutywa kwayo ngokukhululekileyo,’ kwanokuba ‘akuyi kuze kufunwe uvavanyo lwenkolo njengomqathango wokufaneleka kuso nasiphi na isikhundla okanye intembeko yoluntu phantsi kwe-United States.’ Kungokophula ngokucacileyo kuphela ezi zikhuselo zenkululeko yesizwe apho nasiphi na isithethe senkolo sinokunyanzeliswa ligunya loluntu. Kodwa ukungangqinelani kwesenzo esinjalo akukhulu ngaphezu koko kumelwe ngumqondiso. Lirhamncwa elineempondo ezifana nezegusha—ekubeni ngokwembonakalo linyulu, lithambile, lingenabungozi—elithetha njengenamba.” The Great Controversy, 441, 442.

The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”

Isiseko se-United States simelwe yiSibhengezo seNkululeko kunye noMgaqo-siseko, ezimele ubuProtestanti nobuRiphabhlikhi ngokulandelelanayo. “Iindonga” zokhuseleko nempumelelo bubobuRiphabhlikhi nobuProtestanti, yaye ngexesha lomthetho weCawa iMigqibelo imithetho-siseko yazo zombini iSibhengezo seNkululeko noMgaqo-siseko iyabhukuqwa; kuba uNebhukadenetsare “uya kumisa izixhobo zemfazwe nxamnye neendonga zakho, aze ngezembe zakhe adilize iinqaba zakho.”

At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel and his tower we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.

Ngomthetho weCawa zonke “iinqaba” ziya kudilizwa, yaye inqaba ngumfuziselo webandla elinentanda-bulumko yesiseko emelwe ngumzamo womntu wokuzisindisa ngokwakhe. Ethetha ngoNimrod, umvukeli omkhulu, nenqaba yakhe, sixelelwa kwi Prophets and Kings, “Xa inqaba yayisele igqitywe ngokuyinxenye, inxalenye yayo yayisetyenziswa njengendawo yokuhlala yabakhi; amanye amagumbi, exhonywe kakuhle aza ahonjiswa ngobunewunewu, ayenikelwe kwizithixo zabo. Abantu bavuyela impumelelo yabo, baza badumisa oothixo besilivere negolide, baza bazimisa ngokuchasene noMlawuli wezulu nomhlaba.” Ngomthetho weCawa iTire iyavuya kuba iYerusalem ibhukuqiwe, kodwa uwexuko lwesizwe lulandelwa yintshabalalo yesizwe, yaye ukumkani wasemantla uya kuthi ngelo xesha adilize iindonga neenqaba zaseUnited States.

We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.

Siya kuqalisa ukuqwalasela imihla emithandathu yaseYerusalem kuHezekile kwinqaku elilandelayo.