According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Ngokokhuthazo, xa kusiza ekuphefumlelweni, “inyaniso nganye inentsingiselo yayo,” yaye “umgaqo ngamnye unentsingiselo yawo.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“IBhayibhile iqulethe yonke imigaqo abantu abayidingayo ukuba bayiqonde ukuze balungele obu bomi okanye ubomi obuzayo. Kwaye le migaqo inokuqondwa ngabo bonke. Akukho bani onomoya wokuxabisa imfundiso yayo onokufunda nesiqendu esinye seBhayibhile engafumani kuso ingcinga ethile eluncedo. Kodwa eyona mfundo ixabisekileyo yeBhayibhile ayifunyanwa ngokufunda kwayo ngamathuba athile okanye ngokungadibananga. Inkqubo yayo enkulu yenyaniso ayiveliswanga ngendlela enokubonwa ngumfundi okhawulezayo okanye ongakhathaliyo. Uninzi lobuncwane bayo bulele nzulu ngaphantsi komphezulu, yaye bunokufunyanwa kuphela ngokuphanda ngenkuthalo nangomzamo oqhubekayo. Iinyaniso ezakha loo nto inkulu ipheleleyo zimele ukuphengululwa zize ziqokelelwe, ‘apha kancinane, nalapho kancinane.’ Isaya 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Xa zikhangelisiswe ngolo hlobo zaza zahlanganiswa, ziya kufunyanwa zilungele ngokupheleleyo enye kwenye. IVangeli nganye yongezelela kwezinye, sonke isiprofeto sisisichasiselo sesinye, inyaniso nganye ikukukhula kwenye inyaniso. Iintlobo zoqoqosho lwamaYuda zicaciswa yiVangeli. Umgaqo ngamnye okwiLizwi likaThixo unendawo yawo, inyaniso nganye inentsingiselo yayo. Kwaye isakhiwo esipheleleyo, kuyilo nasekwenziweni kwaso, singqina ngoMbhali waso. Isakhiwo esinjalo akukho ngqondo yimbi ngaphandle kweyo yoNgunaphakade enokusicinga okanye isenze.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Inyaniso yeyokuba intetho yesiHebhere ethi “ereb boqer” ifumaneka izihlandlo ezisibhozo eBhayibhileni. Ihlala iguqulelwa ngokuthi “ngokuhlwa nakusasa,” ngaphandle kukaDaniyeli 8:14 apho iguqulelwe ngokuthi “iintsuku.” Ngokwesiprofeto esiphefumlelweyo ivesi yeshumi elinesine “isiseko nentsika ephakathi yokholo lwama-Advent.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Isibhalo esasithi ngaphezu kwazo zonke ezinye saba sisiseko nentsika ephambili yokholo lwama-Advent yaba sisibhengezo esithi, ‘Koda kube ziintsuku ezingamawaka amabini anamakhulu amathathu; yandule ke ingcwele ihlambuluke.’ [Daniel 8:14.]” The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Inyaniso ngoko yeyokuba “iintsuku” ezikule ndima sisihlandlo sesibhozo kwezisixhenxe apho kusetyenziswe khona elo binzana lesiHebhere. Kwaye isiganeko seBhayibhile sokukhokelwa kukaThixo ngokwesiprofeto kubaguquleli bohlelo lweKing James sanxulumanisa ngenjongo imfihlakalo yeBhayibhile yesibhozo esingesesixhenxe kwindima emele omnye wemibono emibini ekwisahluko sesibhozo. Elinye igama eliguqulelwe ngokuthi “umbono” kwisahluko sesibhozo ligama lesiHebhere elithi “chazon,” yaye elinye lithi “mareh.” “Mareh” lithetha ukubonakala, yaye umbono we-“mareh” ngumbono wokubonakala kukaKristu eLizwini likaThixo lesiprofeto. Umbono we-“mareh” kaDaniyeli 8:14 uchaza ukuba uKristu wayemiselwe ukubonakala aze afike ngesiquphe etempileni Yakhe ngomhla wama-22 Oktobha 1844. Zonke ezi nyaniso ziyinyaniso ezimeleyo, yaye zinento eziyibambayo kule ndima eyintsika esembindini, yaye le ntsika isembindini asiyomfundiso okanye asisosiprofeto esazalisekiswa ngomhla wama-22 Oktobha 1844; inyaniso yeyokuba le ndima nguKristu, intsika esembindini.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Ndisese kule meko yokudakumba, ndaba nephupha elashiya uluvo olunzulu engqondweni yam. Ndaphupha ndibona itempile, apho abantu abaninzi babesiya kugobhoza khona. Kuphela ngabo babeya kusabela kuloo tempile ababeya kusindiswa xa ixesha liya kuvalwa; bonke ababeya kusala ngaphandle babeya kulahleka ngonaphakade. Izihlwele ezingaphandle, ezazihamba ngeendlela zazo ezahlukeneyo, zabagculela zaza zabahlekisa abo babengena etempileni, zaza zabaxelela ukuba eli cebo losindiso laliyinkohliso yobuqhophololo, nokuba enyanisweni kwakungekho ngozi kwaphela imele ukuphetshwa. Bade babamba nabanye ukuze babathintele ekukhawulezeni bangene ngaphakathi kweendonga.”
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“Ngenxa yokoyika ukuhlekiswa, ndacinga ukuba kungcono ndilinde de isihlwele sichithakale, okanye de ndibe nako ukungena ndingabonwa ngaso. Kodwa endaweni yokuba inani labantu linciphe, landa ngakumbi, yaye ngenxa yokoyika ukufika sekusemva kwexesha, ndakhawuleza ndaphuma emzini wam ndaza ndatyhutyha phakathi kwesihlwele. Ekuxhalabeni kwam ukufikelela etempileni andizange ndiphawule okanye ndikhathalele isihlwele esasindijikelezile.
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Ekungeneni kwam esakhiweni, ndabona ukuba itempile enkulu yayixhaswe yintsika enye enkulu kakhulu, yaye kuyo kwakubotshelelwe imvana eyayikrazukile yonke, yenzakele, yaye isopha. Thina esasikho apho sabonakala sisazi ukuba le mvana yayikrazulwe yaza yatyunyuzwa ngenxa yethu. Bonke abangenayo etempileni babemelwe kukuza phambi kwayo baze bavume izono zabo. Kanye phambi kwemvana kwakukho izihlalo eziphakamileyo, ekwakuhleli kuzo iqela labantu elalibonakala lonwabile kakhulu. Ukukhanya kwezulu kwakubonakala kukhanya ebusweni babo, yaye babedumisa uThixo, becula iingoma zovuyo nombulelo ovuyisayo ezazivakala ngathi ngumculo weengelosi. Aba yayingabo babeze phambi kwemvana, bavuma izono zabo, bamkela uxolelo, yaye ngoku babelindele ngovuyo olukhulu isiganeko esithile esivuyisayo.
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Kwanasemva kokuba ndingene kweso sakhiwo, uloyiko lwandehlela, ndaze ndaba nemvakalelo yehlazo yokuba ndimelwe kukuzithoba phambi kwaba bantu; kodwa ndabonakala ndinyanzelekile ukuba ndiqhubekele phambili, ndaza ndandisacotha ndisenza indlela yam ndijikeleza intsika ukuze ndijongane netakane, xa kwavakala ixilongo, itempile yanyikima, kwaphakama izikhalo zoloyiso zivela kwabangcwele ababebuthene ndawonye, ukukhanya okoyikekayo kwakhanyisa eso sakhiwo, kwandula ke konke kwaba bubumnyama obugqithisileyo. Bonke abo bantu bonwabileyo babesele benyamalele kunye nokukhanya, ndasala ndedwa kuloo nkxalabo ithuleyo yasebusuku.
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Ndivuke ndinentlungu enkulu engqondweni, yaye ndandingakwazi nokuzeyisela lula ukuba bendiphupha. Kwakubonakala kum ukuba isigwebo sam sasigqityiwe; ukuba uMoya weNkosi undishiyile, ungaze ubuye.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Ngoku siyavavanywa ukuba siya kungena na etempileni size emva koko sizivume izono zethu, size siqinisekise intsikelelo yokugwetyelwa kwaKhe. Olu bizo lokugqibela lokungena etempileni lujikelezwe zizithintelo zokuthintela ukungena kwethu ngabanye, kodwa ukuba ngoku sithandabuza, siya “kushiywa sodwa kuthotho oloyikekayo lokuthula lwasebusuku.” Kodwa asiyiyo yodwa le ngongoma yam.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” that carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United Sates in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eight that is of the seven. One fact, represented in one Hebrew phrase, as one English word; brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Ugxininiso olunenjongo lwabekwa phezu kwale ndima ibaluleke kakhulu ngokubandakanywa komahluko welizwi elithi “iintsuku,” eliphethe kunye nalo imfihlakalo yesiprofeto yokuba isibhozo siphuma kwesixhenxe, nto leyo eyenye yamavili exesheni lokutywinwa kwamawaka alikhulu elinamashumi amane anesine. Ngethuba lokutywinwa, uphondo lwamaProtestanti kunye nophondo lwamaRiphabhlikhi lobukumkani besithandathu besiprofeto seBhayibhile ziya kuzalisekisa zombini imfihlakalo yokuba owesibhozo ungowesixhenxe. Kwabongameli abasibhozo ukususela kwixesha lesiphelo ngo-1989, uTrump waba ngukumkani wesithandathu wobukumkani besithandathu, yaye emva kokuba ephumelele ikota yakhe yesibini, waba ngowesibhozo ongowesixhenxe. Kwisenzo seUnited States sokuphinda umYalelo waseMilan ngo-313, intshukumo yaseLawodike yamawaka alikhulu elinamashumi amane anesine iya kuba yintshukumo yaseFiladelfiya yamawaka alikhulu elinamashumi amane anesine. Ixesha lokutywinwa liphela emthethweni weCawa, apho inxeba elibulalayo lobupopu liphiliswa, yaye ngaloo ndlela uzalisekisa imfihlakalo yeSityhilelo seshumi elinesixhenxe njengowesibhozo ongowesixhenxe. Inyaniso enye, emelwe kwisaci esinye sesiHebhere, njengelizwi elinye lesiNgesi; izisa indima echaza ukuvulwa komgwebo kwindima echaza ukuvalwa komgwebo exesheni lokutywinwa kwamawaka alikhulu elinamashumi amane anesine.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Inyaniso nganye inendawo yayo, yaye kukho intetho enye kuphela apho ukwakheka kwamanani okuthi “inani” liphindwe ngelinye “inani” kufumaneka kwiTestamente eNtsha, yaye zimbini kuphela kwiTestamente eNdala. I-alpha yokuthi “ukwakheka kwamanani” ikwiGenesis.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Ukuba uKayin wophindezelwa kasixhenxe, inene uLameki wophindezelwa amashumi asixhenxe anesixhenxe. Genesis 4:24.
The omega ‘numerical construction’ is in Matthew.
Ulwakhiwo lwe-omega “lwenani” lukuMateyu.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Wandula ke uPetros kuye, wathi, Nkosi, umzalwana wam uya kundona kube kangaphi na, ndibe ndiyamxolela? Kude kube kasixhenxe na? Wathi uYesu kuye, Andithi kuwe, Kude kube kasixhenxe; ndithi, Kude kube ngamashumi asixhenxe aphindwe kasixhenxe. Mateyu 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Ezi ndima zimele okokuqala nokokugqibela eBhayibhileni apho inani lichazwa ukuba maliphindwe ngelinye inani. Maninzi amanani, kodwa i-alpha yeGenesis ne-omega kaMateyu zinolwakhiwo lwamanani olufanayo ngokuchanekileyo, yaye zisebenzisa kwa loo manani mabini afanayo, athi ‘isixhenxe’ kunye ‘namashumi asixhenxe.’
Between the alpha and omega; the middle, and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Phakathi kwe-alpha ne-omega; indawo esembindini, ekuphela kwayo enye apho olu lwakhiwo lwamanani lukhoyo, ikwiLevitikus 25. Apho loo manani mabini asinguwo ‘isixhenxe’ no ‘amashumi asixhenxe,’ koko ‘kasixhenxe amaxesha asixhenxe eminyaka.’
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Uze uzibalile iisabatha zeminyaka ezisixhenxe, izihlandlo ezisixhenxe zeminyaka esixhenxe; yaye ixesha leisabatha ezisixhenxe zeminyaka liya kuba kuwe yiminyaka emashumi mane anesithoba. Levitikus 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land, is contrasted with the curse of seven times, that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Ulwakhiwo lwamanani oluphakathi luphinda lusebenzise inani elithi “sixhenxe,” kodwa hayi inani elithi “amashumi asixhenxe.” Isiqendu esikulo siqulethe intsikelelo yokuthobela, kwanesiqalekiso sokungathobeli. Iintsikelelo zokukhululwa kwamakhoboka nokubuyiselwa komhlaba zithelekiswa nesiqalekiso samaxesha asixhenxe, esikhankanywa izihlandlo ezine kwisahluko samashumi amabini anesithandathu seLevitikus. Intsikelelo yayiquka ukuxhasa kweNkosi ebudeni beminyaka yokuphumla komhlaba, nentsikelelo ephindwe kabini ngonyaka weYubheli, yaye isiqalekiso sesahluko samashumi amabini anesithandathu sisihambelani saso kwisixwayiso somnqophiso kwezi zahluko zibini.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee are placed between the judgment of Lamech, and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angel’s messages identify four hundred and ninety, as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Ulwakhiwo lwamanani oluphakathi luvela kuLevitikus 25:8 (“iminyaka esixhenxe ngokuphindwe kasixhenxe”). Luhlanganiswa ngoko nangoko nesigwebo esiphindwe kane esithi “izihlandlo ezisixhenxe” sakuLevitikus 26. Ngaloo ndlela, ulwakhiwo lwamanani oluphakathi lumele zombini intsikelelo nesiqalekiso, lusenza ubungqina obuphindiweyo encwadini yeLevitikus. Ulwakhiwo lwamanani lwentsikelelo okanye lwesiqalekiso seYubhile lubekwe phakathi komgwebo kaLameki, kunye nokuchongwa nguYesu komda wexesha lovavanyo. Zontathu zizonke zichonga umda wovavanyo, othi wakugqitywa ubonakalise udidi olunye olusikelelweyo nodidi olunye oluqalekisiweyo. U-alfha no-omega, abamele izigidimi zengelosi yokuqala neyesithathu, bachonga amakhulu amane anamashumi alithoba, njengomfuziselo wexesha lovavanyo. Xa oku kudityaniswa nesiqalekiso okanye nentsikelelo yeYubhile, ezi nyaniso ziba zezibalulekileyo njengoko sisondela kufundo lukaHezekile isahluko sokuqala indinyana yokuqala olubeka uHezekile kunyaka wamashumi amathathu womjikelo weshumi elinesixhenxe weYubhile.
That Jubilee cycle ended on October 22, 573 BC and typified not only October 22, 1844, but also the soon-coming Sunday law. We are now in 2026 which is the forty-seventh year of the seventieth Jubilee cycle. This Jubilee cycle has been typified by the ‘seventeenth’ Jubilee cycle where Ezekiel stood in the thirtieth year. He was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one, is to lose your “bearing.”
Loo mjikelo weYubhile waphela ngo-Oktobha 22, 573 BC, yaye wawungumfuziselo kungekuphela ka-Oktobha 22, 1844, kodwa kwanowomthetho weCawa oza kufika kungekudala. Ngoku sikwango-2026, ongumnyaka wamashumi amane anesixhenxe womjikelo weYubhile wamashumi asixhenxe. Lo mjikelo weYubhile ufanekisiwe ngumjikelo weYubhile “weshumi elinesixhenxe” apho uHezekile wayemi khona kunyaka wamashumi amathathu. Wayemi etempileni, emela ikhulu elinamashumi amane anesine amawaka abathi ngokholo bangena eNdalweni eNgcwele kaNgcwele ekupheleni komgwebo, njengoko benjenjalo abathembekileyo emva ko-Oktobha 22, 1844. Ukuphoswa “kwenyani” yendawo akuyo uHezekile kwimbali yesiprofeto kwisahluko sokuqala nakwivesi yokuqala, kukuphulukana “nokuqondisa kwakho.”
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as was Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Emva kokubona uzuko lweNkosi olwanikwa ngasemlanjeni iKebhare, uHezekile uthotywa ade abe luthuli, njengoko kwaba njalo ngoDaniyeli, uIsaya, noYohane. Emva koko yomine le mizekelo ibonelela ngemiba yokuthanjiswa kwabo bafanele ukunika isigidimi kwibandla elingayi kubona okanye live.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verse one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and not locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Kukho imihla emithandathu encwadini kaHezekile echaphazela iYerusalem. Saye saxoxa ngaphambili ngemihla yokuqala neyokugqibela efumaneka kwisahluko sokuqala, ivesi yokuqala neyesibini, size ke sibuyele kwisahluko samashumi amane, ivesi yokuqala. Ndiye ndaxoxa ngomhla wesibini ofumaneka kwisahluko sesibhozo nangevesi yokuqala, kodwa kuphela ekumelweni kwawo ngokomfuziselo, kungekhona ekuwubekeni kwawo ngokunxulumene nokungqingwa nokutshatyalaliswa kweYerusalem, yaye yonke incwadi ijikeleza loo mbindi. IYerusalem yatshatyalaliswa ekupheleni kuka-586/585 BC. Kwaye kuHezekile 33:21 kufika imbaleki neendaba zokuwa kweYerusalem.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Kwathi ke ngomnyaka weshumi elinesibini wokuthinjwa kwethu, ngenyanga yeshumi, ngomhla wesihlanu wenyanga, kwafika kum osindileyo ephuma eYerusalem, esithi, Isixeko sibethiwe. Ke kaloku isandla seNkosi saba phezu kwam ngokuhlwa, phambi kokufika kwalowo usindileyo; yaza yavula umlomo wam, wada wafika kum kusasa; wavuleka umlomo wam, andaba saba sisimumu. Hezekile 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Ngomnyaka weshumi elinesibini isixeko satshatyalaliswa, waza ngoko uHezekile wakhululeka ukuba athethe ngokwentando yakhe. Umbono kaHezekile isahluko sesibhozo wawungowomnyaka wesithandathu, ngaloo ndlela kwakumalunga neminyaka emithandathu ngaphambi kokuba isixeko sitshatyalaliswe.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Kwathi ke ngomnyaka wesithandathu, ngenyanga yesithandathu, ngomhla wesihlanu wenyanga leyo, ndihleli endlwini yam, namadoda amakhulu akwaYuda ehleli phambi kwam, apho isandla seNkosi uYehova sawela phezu kwam. Hezekile 8:1.
The next year, which was the seventh year, the Elders sought Ezekiel to inquire of the Lord.
Kunyaka olandelayo, owawungunyaka wesixhenxe, abaDala beza kuHezekile ukuze babuze kuYehova.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Kwathi ngomnyaka wesixhenxe, ngenyanga yesihlanu, ngomhla weshumi wenyanga, kweza abathile kumadoda amakhulu akwaSirayeli ukuza kubuza kuYehova, baza bahlala phambi kwam. Hezekile 20:1.
Then in the ninth year, the year and a half year siege began.
Kwathi ke ngomnyaka wesithoba, kwaqalisa ungqingo olwaluthatha unyaka onesiqingatha.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Kwathi kwakhona ngomnyaka wesithoba, ngenyanga yeshumi, ngolweshumi umhla wenyanga, ilizwi likaYehova lafika kum, lisithi, Nyana womntu, zibhalele igama lolu suku, olu suku kanye; ukumkani waseBhabheli uzimisele ukuchasa iYerusalem ngalo kanye olu suku. Hezekile 24:1, 2.
Each of these dates represent specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Ngasinye sale mihla simela iimpawu ezithile zendlela yemihla yokugqibela, kuba uPawulos uthi uSirayeli wakudala ungumzekelo kwabo baphila ekupheleni kwehlabathi.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Ke kaloku zonke ezi zinto zabehlela bona ukuba zibe yimizekelo; yaye zabhalelwa ukusilumkisa thina, esifikelwe ziziphelo zehlabathi. Ngoko ke lowo ucinga ukuba umi makalumke, hleze awe. 1 Korinte 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Zonke izithandathu zemihla ezichaphazela iYerusalem zenzeka phakathi komhla wokuqala okwisahluko sokuqala, indima yokuqala, nomhla wokugqibela ofumaneka kwisahluko samashumi amane, indima yokuqala. Loo mihla mibini iphawula unyaka wesihlanu wesahluko sokuqala, owawungu-592 BC, kunye nonyaka wamashumi amabini anesihlanu wesahluko samashumi amane, owawungu-573 BC. Kwinqanaba lomgca phezu komgca, uHezekile unomgca weYiputa, oquka isalathiso seTire, kunye nomgca weYerusalem. Umgca weYiputa uneempawu zendlela ezisixhenxe ezithe ngqo, (xa iTire iqukiwe) yaye iYerusalem inezintandathu. Kunye nale migca mibini kukho umgca kaYosiya nomjikelo weJubhile weshumi elinesixhenxe. Kanti ke umgca obonakaliswayo ngaphandle komhla othe ngqo ufumaneka kwisahluko sesine, yaye umgca wesahluko sesine uneqela lamavili awabonwa nguHezekile xa wayekhangele kwiNdawo eNgcwele Kakhulu. Ukwathwele neenyaniso ezininzi zomfuziselo.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Inani lamakhulu mane anamashumi amathathu limela umnqophiso ongunaphakade, yaye kwisahluko sesine uHezekile usetyenziswa yiNkosi njengomzekeliso ophilayo, umzekeliso oquka inani lamakhulu mane anamashumi amathathu.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Nawe ke, nyana womntu, zithabathele isitena, usibeke phambi kwakho, uzobe kuso umzi, iYerusalem. Uze usingqinge, wakhe inqaba yokusingqinga usingamele ngayo, ufumbe ungqameko lokuwelwa usingamele ngalo; umise neenkampu zokulwa zingamele kuwo, ubeke neenkunzi zokudiliza iindonga ngeenxa zonke kuwo. Uze nawe uzithabathele ipani yentsimbi, uyimise ibe ludonga lwentsimbi phakathi kwakho nomzi lowo; ubhekise ubuso bakho kuwo, wona uya kungqingwa, uze uwungqinge. Oku kuya kuba ngumqondiso kwindlu kaSirayeli. Ulale ke ngecala lakho lasekhohlo, ubeke ubugwenxa bendlu kaSirayeli phezu kwalo; ngokwenani lemihla oya kulala ngalo, wowuthwala ubugwenxa babo. Kuba ndibeke phezu kwakho iminyaka yobugwenxa babo, ngokwenani lemihla, imihla emakhulu mathathu anamashumi asithoba; wothwala ngolo hlobo ubugwenxa bendlu kaSirayeli. Xa uyigqibile loo mihla, wolala kwakhona ngecala lakho lasekunene, uthwale ubugwenxa bendlu kaYuda iintsuku ezimashumi mane; ndikumisele imini nganye ukuba ibe ngunyaka. Ngoko ke wobhekisa ubuso bakho ekungqingweni kweYerusalem, ingalo yakho ityhilekile, uze uprofete ngokuchasene nayo. Yabona, ndiya kukubopha ngeembophelelo, ungajiki usuke kwelinye icala uye kwelinye, ude uyigqibe imihla yokusingqinga kwakho. Hezekile 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Ukurhangqwa kweYerusalem, njengoko kuboniswe nguHezekile, “luphawu,” kanye njengoko ukurhangqwa kweYerusalem okwenziwa nguCestius ngonyaka wama-66 kwakunjalo. Ethetha ngelithi uYesu wachaza ukutshatyalaliswa kweYerusalem, uDade White usazisa ukuba ukuzaliseka “ngokuthe ngqo” kokutshatyalaliswa kweYerusalem kusemihleni yokugqibela. Umqondiso wokutshatyalaliswa phezu kwamangqina amabini amelwe nguNebhukadenetsare noCestius ubonakalisa ukuba umqondiso wokurhangqwa ngulo mqondiso wokusondela komthetho weCawa.
A Day for a Year
Usuku Olumele Unyaka
Within the passage we are considering we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angel’s messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, and therefore brought upon themselves death in the wilderness over the forty years of wilderness wandering.
Kwisicatshulwa esisiphengululayo sikwabona nesalathiso seBhayibhile se-omega kumgaqo oyintloko wokutolikwa kwesiprofeto kaWilliam Miller kwintshukumo esisiseko yemiyalezo yengelosi yokuqala neyesibini. I-alpha yomgaqo wosuku lube ngunyaka nayo yayiluphawu lwe-omega, kuba i-alpha yomgaqo wosuku lube ngunyaka yamiselwa encwadini yeNumeri njengovavanyo lweshumi nolokugqibela, apho uSirayeli wasilelayo, baza ngoko bazizisela ukufa entlango kuyo yonke iminyaka engamashumi amane yokubhadula entlango.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Abantwana benu baya kubhadula entlango iminyaka emashumi mane, bathwale ubuhenyu benu, kude kuphele izidumbu zenu entlango. Ngokwenani leentsuku enahlola ngazo ilizwe, ezingamashumi mane iintsuku, usuku ngalunye lube ngumnyaka, niya kubuthwala ubugwenxa benu iminyaka emashumi mane, nize niyazi ukwaphulwa kwesithembiso sam. Mna Yehova ndithethile; ndiya kukwenza oku, okunene, kulo lonke eli bandla lingendawo, elihlangene ndawonye nxamnye nam; baya kupheliswa kule ntlango, bafele khona. Numeri 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied into the passage we are considering, as is the significance of the “siege” being the “sign.”
Iziphumo zesiprofeto zokuba umgaqo wosuku lumelwe ngunyaka uchongiwe kuvukelo lokugqibela lwenkqubo yokuvavanywa enamanyathelo alishumi eqala ekunqumleni uLwandle oluBomvu, nokuba loo mgaqo ukwabhengezwa kwakhona xa iYerusalem iza kungqingwa ize itshatyalaliswe, zimele ukuqondwa zize zisetyenziswe kule ndawo siyikhangelayo, kwanokubaluleka kokuba “ukungqingwa” kube “ngumqondiso.”
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Umgca wembali odityaniswa xa kusetyenziswa “ukungqingwa” kweYerusalem njengophawu umele uqondwe, kuba uba “yi-asi” ngokungathi kunjalo, yaye ngokomfanekiso, umqondiso wokungqingwa uneentonga ezininzi eziqhagamshelwe kuwo. Umqondiso wokungqingwa mhlawumbi yeyona ndawo ibalulekileyo kuHezekile, yaye lo mqondiso uvumela iNgonyama yesizwe sakwaYuda ukuba ikhuphe ukugqibelela koko ekuqaleni okwabonakala kuHezekile kuyisiphithiphithi. “Umqondiso” wokungqingwa, umgaqo wonyaka ngemini, nemigca yesiprofeto edityaniswa kukungqingwa, imele ukuqwalaselwa kumxholo wokuba amakhulu amane anamashumi amathathu amele umnqophiso ongunaphakade.
The Covenant
Umnqophiso
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Wathi kuAbram, Yazi ngokuqinisekileyo ukuba inzala yakho iya kuba ngumphambukeli ezweni elingelolayo, ibe iya kubakhonza; nabo baya kuyicinezela iminyaka emakhulu mane. Genesis 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendents would be captives in Egypt for four hundred years. The second step Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles identified that four hundred years as—four hundred and thirty years.
INkosi yangena emnqophisweni no-Abraham ngenkqubo enamanyathelo amathathu, yaye elokuqala kula manyathelo mathathu lalibandakanya isiprofeto sokuba inzala ka-Abraham iya kuba ngabathinjwa eYiputa iminyaka emakhulu mane. Kwinqanaba lesibini u-Abraham wanikwa ummiselo wolwaluko, yaye elesithathu laba lidini likaIsake eNtabeni yaseMoriya. Iminyaka emakhulu mane yachongwa kwi-alpha yamanyathelo amathathu awathatyathwa yiNkosi ekuphakamiseni nasekungeneni emnqophisweni nabantu abanyuliweyo. Abo bantu bomnqophiso abanyuliweyo baqhawulwa umtshato noThixo ekuxulutyweni ngamatye kukaStefano ngonyaka wama-34, yaye emva koko uPawulos, umpostile onyuliweyo kwiiNtlanga, wayichaza loo minyaka imakhulu mane njenge—minyaka imakhulu mane anamashumi amathathu.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Genesis 3:17.
Ke kaloku ndiyitsho le nto, ukuthi umnqophiso, owawuqinisekiswe kuqala nguThixo kuKristu, umthetho, owafika emva kweminyaka engamakhulu mane anamashumi amathathu, awunako ukuwuchitha, ukuze wenze idinga lingabi nanto. Genesis 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel laid upon his left side for three hundred and ninety days, and then on his right side for forty days; identifying two numbers whose sum total is four hundred and thirty.
Inani elimele umnqophiso ngamakhulu amane anamashumi amathathu, kodwa amangqina amabini ka-Abram noSawule, abathi omabini amagama abo atshintshwa aba nguAbraham noPawulos ngokulandelelana, achaza amaxesha amabini ahlukeneyo enza eli nani lipheleleyo lamakhulu amane anamashumi amathathu. Xa uThixo etshintsha igama lomphefumlo, oko kungumqondiso wobudlelane bomnqophiso phakathi kwaloo mphefumlo noThixo. Ngoko ke iminyaka engamakhulu amane anamashumi amathathu sisixa esiveliswa ngokudityaniswa kwamanani amabini ahlukeneyo, njengakwamakhulu amane ka-Abraham nokongezwa kwamashumi amathathu kuPawulos. UEzekile walala ngecala lakhe lasekhohlo iintsuku ezingamakhulu amathathu anamashumi alithoba, waza emva koko walala ngecala lakhe lasekunene iintsuku ezingamashumi amane; ngaloo ndlela echaza amanani amabini anesamba esipheleleyo esingamakhulu amane anamashumi amathathu.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
KwiSahluko seshumi elinanye seGenesis, umnqophiso wokufa owaziswa kanye emva konogumbe ngokuvukela kukaNimrodi uchaza umahluko phakathi kweminqophiso emibini. Izinto zenqaba yaseBhabheli zingqina ngabantu bomnqophiso kaSathana wokuthi, “zisindiseni ngokwenu,” ababeza kugwetywa baze basasazwe. Kwakweso sahluko sinye, umlibo wamaHebhere waziswa ngokuzalwa kuka-Ebhehere, okuphawula ukuqala kwabantu abanyuliweyo ukuba bamele umnqophiso wobomi, ngokuchasene nomnqophiso wokufa kaNimrodi.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Waza u-Ebhere amashumi amane anesine eminyaka, wazala uPelegi; waza u-Ebhere, emveni kokuzala kwakhe uPelegi, waphila iminyaka emakhulu mane anamashumi amathathu, wazala oonyana neentombi. Waza uPelegi waphila iminyaka emashumi mathathu, wazala uRewu. Genesis 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Kwisahluko seshumi seGenesis uEbere noPelegi bakhankanywa okokuqala.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Kwazalwa ku-Ebhehere oonyana ababini; igama lomnye lalinguPelege; kuba ngemihla yakhe umhlaba wahlulwa; negama lomninawa wakhe lalinguYoketane. Genesis 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
UPeleg uthetha ukwahlulwa okanye ukuqhekeka, yaye ngemihla kaPeleg ukwahlulwa kweendidi ezimbini zabantu bomnqophiso kuphawulwa yimbali yenqaba yaseBhabheli nokuvukela kukaNimrode. UEbhehere waphila iminyaka emakhulu amane anamashumi amathandathu anesine, kodwa emva kokuba uPeleg (ukwahlulwa) ezelwe waphila iminyaka emakhulu amane anamashumi amathathu. Yonke into eyinyani inentsingiselo yayo, yaye amakhulu amane anamashumi amathathu linani uPawulos alinika isiprofeto somnqophiso ka-Abraham. Nangona inani elingamakhulu amane anamashumi amathathu linxulunyaniswa nobomi buka-Ebhehere emva kokuzalwa kukaPeleg, iminyaka yokuqala engamashumi amathathu anesine yobomi bakhe ichazwa ngokuthi “iminyaka emine namashumi amathathu,” nto leyo, kambe ke, ingamashumi amathathu anesine eminyaka, kodwa ekuchazweni okulula kwaloo minyaka ingamashumi amathathu anesine kufundeka “ezine” no “amashumi amathathu” (430). Kwandula ke kwalandela amakhulu amane anamashumi amathathu, emva koko intetho yokuqala yobomi bukaPeleg ithi “amashumi amathathu.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
UEbhere yingcambu yegama elithi UmHebhere, yaye sisikhankanyo sokuqala samaHebhere, ababeza kuba ngabantu abanyuliweyo bomnqophiso. UEbhere uthetha ukuwela ukuya kwelinye icala, ngaloo ndlela efuzisela abantu bomnqophiso abawela besuka emhlabeni besiya emhlabeni omtsha, njengokuba abantwana baka-Abraham benjenjalo xa bawela uLwandle oluBomvu besiya kwiLizwe leDinga. Ukubhadula entlango iminyaka emashumi mane kwalibazisa oko kuwela, kodwa ekupheleni kwaloo minyaka imashumi mane bawela iYordan baya kwiLizwe leDinga, ngaloo ndlela befuzisela ukuwela kokugqibela kwabantu bakaThixo. UPelege umele imbali yexesha apho ukwahlulwa koluntu lwaba ngabantu ababini bomnqophiso kwaqala khona okokuqala kwinqaba kaNimrode. Umfuziselo womnqophiso wokufa kaNimrode sisiphithiphithi, kwaye umfuziselo womnqophiso wobomi wamaHebhere yiminyaka emakhulu mane anamashumi amathathu yobomi buka-Ebhere ngaphambi kokwahlulwa okumelwe nguPelege. Igama elithi Pelege likwaphawula inyaniso engumfuziselo yamanani, kuba iminyaka emakhulu mane anamashumi amathathu ka-Ebhere yahlulwe yaba ngamanani amabini, kwaye uPelege umele ukwahlulwa kwamakhulu amane kunani elingamashumi amathathu.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Amakhulu amane anamashumi amathathu aqulethe iinxalenye ezimbini. Iminyaka engamakhulu amane yomnqophiso ka-Abraham kunye neminye iminyaka engamashumi amathathu ebonakaliswe nguPawulos. Ukwanda kolwazi oluvelisa imvuselelo yokugqibela yabantu bakaThixo kumelwe kuDaniyeli isahluko seshumi elinesibini, apho umqondiso oneenxalenye ezimbini womnqophiso ongunaphakade uchongwa ngokukodwa, yaye ubekwe phambili kwiindinyana 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Wathi yena, Hamba ngendlela yakho, Daniyeli; kuba la mazwi avalelwe kwaye etywiniwe kude kube lixesha lesiphelo. Abaninzi baya kuhlanjululwa, benziwe mhlophe, baze bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Kwaye ukususela kwixesha apho umbingelelo wemihla ngemihla uya kususwa, nesikizi esenza incithakalo simiswe, kuya kubakho iwaka elinamakhulu amabini anamashumi asithoba emihla. Daniyeli 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508, began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Ukutyhilwa kokugqibela okuvelisa inkqubo yokuvavanywa enamanyathelo amathathu, njengoko imelwe kwivesi yeshumi ngokuthi “bahlanjululwe, benziwe mhlophe, baza bavavanywa,” kunxulunyaniswa neminyaka eliwaka elinamakhulu amabini anamashumi alithoba. Ukuqonda koovulindlela ngale vesi kukuba ukususwa kokuchasana kobuhedeni ngowama-508 kwaqalisa inkqubo yeminyaka engamashumi amathathu eyakhokelela ekumisweni kobupopu njengobukumkani besihlanu besiprofeto seBhayibhile ngowama-538, obathi ke balawula njengobukumkani besihlanu besiprofeto seBhayibhile de iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yaphela ngowe-1798. Iminyaka engamashumi amathathu ukusukela ngowama-508 kuse ngowama-538 ikwamelwe nguPawulos ngokuthi “makubekho ukuwa kuqala,” kweyesi-2 kwabaseTesalonika.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
Kweyesi-2 kwabaseTesalonika umxholo ngowobudlelane obuphakathi kweRoma yobuhedeni neRoma yobupopu, ezizezo ngokulandelelana ubukumkani besine nobesihlanu besiprofeto. Kusesi sahluko samaTesalonika apho uWilliam Miller wafumanisa ukuba “umhla ngemihla” encwadini kaDaniyeli wawumela iRoma yobuhedeni, yaye uMiller waqhubeka wafumanisa ukuba “umhla ngemihla” kuDaniyeli wayesoloko usondezwa ngokunxulumene nesikizi sokuphanzisa okanye ukreqo lokuphanzisa. Isikizi nokreqo lokuphanzisa encwadini kaDaniyeli zimela oko uYohane akuchaza encwadini yeSityhilelo njengomfanekiso werhamncwa nophawu lwerhamncwa, ngokulandelelana.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
UWilliam Miller waseka uninzi, ukuba akusoloko kunjalo konke, ukusetyenziswa kwakhe kwesiprofeto phezu kokuchongwa kwakhe kwamandla amabini enza ukuphanzisa, amelwe “njengomihla ngemihla” (iRoma yobuqaba), kunye namandla esibini enza ukuphanzisa, achazwa ngeendlela ezimbini, njengokugqitha komthetho okuzisa ukuphanzisa (indibaniselwano yecawa norhulumente), eSityhilelweni—njengomfanekiso werhamncwa (isakhiwo sobupapa sesiprofeto), nesikizi sokuphanzisa (ukunqulwa kwelanga) eSityhilelweni—njengophawu lwerhamncwa. Ukuqonda uMiller akufumana kwinkcazo kaPawulos kweyesi-2 kwabaseTesalonika kwakululwazi olusisiseko oluyintloko kuMiller, lowo ongumfuziselo weziseko zobuAdventist. UPawulos uthi abo bangaluthandiyo inyaniso emelwe kwisahluko sesibini seyesi-2 kwabaseTesalonika ngabo bamkela inkohliso enamandla.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of ‘forty’, and four, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
Kwiivesi ezintathu zikaDaniyeli (Daniyeli 12:9–11) ukuqondwa okungumfuziselo kwimihla yokugqibela akunakuquka ukusetyenziswa kwexesha, kuba ukusukela ngomhla wama-22 Oktobha 1844, ukusetyenziswa kwexesha lesiprofeto akusekho semthethweni. Iivesi zika-9/11 zimela amaxesha amabini ahlukeneyo, aweminyaka engamashumi amathathu naweminyaka eliwaka elinamakhulu amabini anamashumi amathandathu. Inani elingamashumi amane nenani eliliwaka elinamakhulu amabini anamashumi amathandathu omabini ayimiqondiso yentlango yesiprofeto, yaye ngokwesiprofeto ayatshintshiselana. Ngoko ke, iwaka elinamakhulu amabini anamashumi amathandathu linokuqondwa njengamashumi amane, yaye amashumi amane sisishumi samakhulu amane. Iivesi zika-9/11 zifanekisela inani lomnqophiso ongunaphakade, njengoko limelwe ngamakhulu amane (uAbraham) linxulumene namashumi amathathu (uPawulos). “Intlango” emelwe “liwaka elinamakhulu amabini anamashumi amathandathu” iyahambelana “nentlango” “yamashumi amane”, yaye isine sisishumi samakhulu amane. Amashumi amathathu ngamashumi amathathu. Amakhulu amane anamashumi amathathu aveliswa linani lamakhulu amane elongezwe kwinani lamashumi amathathu, nto leyo ethi kwisahluko sesine sikaHezekile imelwe ngamakhulu amathathu anamashumi alithoba elongezwe kwinani elingamashumi amane.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Iivesi ze-9/11 kwisahluko seshumi elinesibini zimele umbindi wamaxesha amathathu obuprofeti akwisahluko eso, yaye zingumfuziselo womnqophiso ongunaphakade ovulwa itywina ngemihla yokugqibela. Ukuvulwa kwetywina kwentsingiselo yamakhulu mane anamashumi amathathu ngemihla yokugqibela kuzalisekiswa kwisahluko sesine sikaHezekile.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, that represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest represents the priesthood of the one hundred and forty-four thousand who are in the middle test, of three tests.
INgonyama yesizwe sakwaYuda ngoku ityhila isilumkiso sokugqibela kwabo bathe ngokholo bangena eNdaweni eNgcwele Kunazo Zonke bekunye noHezekile, uYohane, uDaniyeli noIsaya. Loo nyaniso ivulwa ngokunxulunyaniswa nokuphakanyiswa kwabo bamelwe kungekuphela nje njengabagxothiweyo bakwaSirayeli, kodwa nanjengomqondiso wamawaka alikhulu anamashumi amane anesine. Loo nyaniso ibekwe ngaphakathi komxholo womnqophiso omelwe yiminyaka engamakhulu amane ka-Abraham, ngokunxulunyaniswa nomnqophiso omelwe yiminyaka engamashumi amathathu kaPawulos. Loo nyaniso ibonakaliswa kuDaniyeli ishumi elinesibini kwiindima zayo ze-9/11, ezimele umbindi wamaxesha amathathu angokomfuziselo, awawaqonda ngokuchanekileyo amaMillerite. Inyaniso esembindini ye-9/11 etyhilwayo kuDaniyeli ishumi elinesibini imelwe ziintsuku ezingamakhulu amathathu anamashumi alithoba kunye neentsuku ezingamashumi amane zikaHezekile. Ezo ntsuku zityhilelwa uHezekile ngonyaka wamashumi amathathu womjikelo weJubhile weshumi elinesixhenxe, yaye uHezekile, njengombingeleli, umele ububingeleli bamawaka alikhulu anamashumi amane anesine abakuvavanyo olusembindini, lwezivavanyo ezithathu.
Ezekiel, is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seventh-months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
uHezekile uphawulwe phakathi kovavanyo lwetempile “ngosuku lwesihlanu” “lwenyanga yesine,” nto leyo kwimbali yamaMillerite eyaphawula kanye embindini (“phakathi”) weenyanga zesixhenxe ezaqala ekudanisekeni kokuqala ngoAprili 19, 1844, zaza zaphela ngoOktobha 22 waloo nyaka mnye.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“Ngehlobo lika-1844, phakathi kanye kwexesha apho ekuqaleni kwakucingwa ukuba iintsuku ezingama-2300 ziya kuphela ngalo, nentlakohlaza yaloo nyaka mnye, apho kamva kwafunyaniswa ukuba zandisa zaya kufikelela khona, isigidimi savakaliswa ngawo kanye amazwi esiBhalo athi: ‘Yabonani, uMyeni uyeza!’” Imbambano Enkulu, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Umhla wama-21 kuJulayi, 1844, wawusembindini weenyanga ezisixhenxe ezingcwele, yaye ngalo mhla uSamuel Snow wayeseBoston Tabernacle esazisa isigidimi sakhe soKhwelo lwasezinzulwini zobusuku. Apho, okokuqala kwintshumayelo esidlangalaleni, “wavakalisa ngawona mazwi eSibhalo ngokwaso esithi: ‘Nanko, uMyeni uyeza!’” Ngoku ngokomfuziselo simi noHezekile eBoston Tabernacle, kungekudala phambi kokuba ukuphakanyiswa kwabathunywa bokhwelo lwasezinzulwini zobusuku kuhambe kuphume njengamaza amakhulu olwandle. Inkqubo yesiprofeto yokuphakamisa iflegi imelwe kumgca wesiprofeto wobuSilamsi kwisiTyhilelo isahluko sesithoba. UHezekile isahluko sesine unika ingqina lesibini nesiphelo saso eso siprofeto seminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu, yaye ukwenza oko kwisahluko sesine.
We will continue these things in the next article.
Siya kuqhubekeka ngale miba kwinqaku elilandelayo.