The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
Umyalezo wesilumkiso encwadini kaHezekile “ngumqondiso wokungqingwa.” Xa ukungqingwa kwaqalayo, umfazi kaHezekile wafa, yaye uHezekile wayalelwa ukuba angalili ukufa kwakhe. Ukufa kwakhe, kuhamba kunye nokungamlileli kwakhe ukufa kwakhe, kwakufuzisela ukungqingwa nokutshatyalaliswa okusondelayo kweYerusalem. Izenzo zakhe nokufa kwakhe zimele umqondiso wesilumkiso, zifuzisela umqondiso wesilumkiso wexesha elizayo owabekwa phambili nguYesu, “njengesikizi sokuphanziswa.”
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
Ngoko ke, xa nithe nalibona isikizi lentshabalalo, ekwathethwa ngalo nguDaniyeli umprofeti, limi endaweni engcwele, (ofundayo, makaqonde). Mateyu 24:15.
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
Xa imiqondiso yaseRoma yabekwa phakathi kwemida yetempile, amaKristu aseYerusalem kwakufuneka asabe emzini. Amangqina amabini omqondiso wokutshatyalaliswa kweYerusalem agxininisa ubunzulu bokuwuqonda kwangaphambili loo “mqondiso” ngaphambi kongqingo, yaye ukuphefumlelwa kukwachaza ngokucacileyo ukuba la mangqina mabini afumana “ukusetyenziswa kwawo okuthe ngqo ngakumbi” ngemihla yokugqibela. Ethetha ngesilumkiso sikaKristu sokutshatyalaliswa kweYerusalem ngokunxulumene noHezekile noYohane besembonweni wetempile, uDade White wabhala:
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Nangona ezi ziprofeto zazaliseka ngokuyinxenye ekutshatyalalisweni kweYerusalem, zinokusetyenziswa ngokuthe ngqo ngakumbi kwimihla yokugqibela.
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.
“Simi emnyango weziganeko ezikhulu nezindilisekileyo. Isiprofeto sizaliseka ngokukhawuleza. INkosi isemnyango. Kungekudala kuza kuvuleka phambi kwethu ixesha eliya kutsala umdla ogqithisileyo kubo bonke abaphilayo. Iimpikiswano zexesha elidlulileyo ziya kuvuselelwa; kuya kuvela neempikiswano ezintsha. Iimeko eziya kwenzeka ehlabathini lethu azikaphuphiwa nokuphuphiwa.” Testimonies, umqulu 5, 753.
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
Kwisiqendu sesine, uHezekile wayalelwa ukuba enze ngomzimba umzekeliso owawugxininisa ‘umqondiso wongqingqo-mali wesixeko.’ UHezekile wenza ngomzimba umzekeliso izihlandlo ezihlanu encwadini yakhe, nto leyo abazalwana bakhe abangazange bavume ukuyibona. UHezekile wathetha izihlandlo ezihlanu kubazalwana bakhe, baza bala ukuva. Imizekeliso yakhe eyenziwayo ngemisebenzi nemiyalezo yakhe ibonakalisa udidi oluphindwe kahlanu lweentombi ezizizidenge ezala ukwamkela ukwanda ‘kolwazi’ olunxulunyaniswa nemizekeliso namazwi akhe. Loo mazwi nemizekeliso yayinxulumene ngokuthe ngqo nokutshatyalaliswa kweYerusalem, okune “kusetyenziswa okuthe ngqo ngakumbi kwimihla yokugqibela.”
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.
Nawe ke, nyana womntu, thatha isitena, usibeke phambi kwakho, uze uzobe kuso isixeko, oko kukuthi iYerusalem: uze uyirhawule ngemingqingi, wakhe inqaba yokuyihlasela, uphose ungqameko lokuyihlasela; umise inkampu nxamnye nayo, uze ubeke iinkunzi zokudiliza macala onke ayo. Kananjalo, zithathele ipani yentsimbi, uyimise ibe ludonga lwentsimbi phakathi kwakho nesixeko; uze ubhekise ubuso bakho kuso, siya kurhangqwa, nawe usirhawule. Oku kuya kuba ngumqondiso kwindlu kaSirayeli.
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.
Lala nawe ngecala lakho lasekhohlo, ubeke ububi bendlu kaSirayeli phezu kwalo; ngokwenani lemihla oya kulala ngalo phezu kwalo, uya kuthwala ububi babo. Kuba ndibeke phezu kwakho iminyaka yobubi babo ngokwenani lemihla, imihla emakhulu mathathu anamashumi asithoba; uya kuthwala ke ngoko ububi bendlu kaSirayeli. Ke kaloku, xa uyigqibile loo mihla, uze ulale kwakhona ngecala lakho lasekunene, uthwale ububi bendlu kaYuda iintsuku ezingamashumi amane; ndikumisele usuku ngalunye lube ngumnyaka. Ngako oko uya kubhekisa ubuso bakho ngakungqingwa lweYerusalem, nengalo yakho ibe ize, uprofete nxamnye nayo. Kanjalo, yabona, ndiya kukubopha ngemixokelelwane, ungabi nakuzijika usuke kwelinye icala uye kwelinye, ude uyigqibe imihla yokungqingwa kwakho. Hezekile 4:1–8.
Sign
Umqondiso
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
Igama elithi “uphawu” livela izihlandlo ezilithoba encwadini kaHezekile. Kwisahluko sesine, ukungqingwa kweYerusalem kululo “uphawu” kwindlu kaSirayeli. Kwisahluko seshumi elinesibini, uHezekile kwakhona “uluphawu” olubonakalisa ukungqingwa nokutshatyalaliswa kweYerusalem.
Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
Nyana womntu, uhleli phakathi kwendlu enemvukelo, enamehlo okubona, kodwa ingaboni; ineendlebe zokuva, kodwa ingevi; ngokuba yindlu enemvukelo. Ngoko ke, wena nyana womntu, zilungiselele impahla yokufuduka, uhambe emini phambi kwamehlo abo; yaye uya kufuduka usuke endaweni yakho uye kwenye indawo phambi kwamehlo abo; mhlawumbi baya kuqonda, nangona beyindlu enemvukelo. Wandule ke ukukhupha impahla yakho emini phambi kwamehlo abo, njengempahla yokufuduka; uze uphume ngokuhlwa phambi kwamehlo abo, njengabaphuma besiya ekuthinjweni. Gqobhoza udonga phambi kwamehlo abo, uyikhuphe ngaloo ndlela. Phambi kwamehlo abo uya kuyithwala egxalabeni, uyikhuphe ngorhatya; uya kubugquma ubuso bakho, ukuze ungawuboni umhlaba; ngokuba ndikwenze umqondiso kuyo indlu kaSirayeli. Hezekile 12:2–6.
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
Xa indlu enemvukelo yabona lo mzekeliso wenziwe ngesenzo, ayazanga ukuba uthetha ukuthini, ngoko bacela uHezekile ukuba awuchaze.
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
Nyana womntu, indlu kaSirayeli, le ndlu evukelayo, ayitshongo na kuwe ukuthi, Wenza ntoni na? Yithi kubo, Itsho iNkosi uYehova ukuthi, Lo mthwalo umalunga nenkosana eseYerusalem, nayo yonke indlu kaSirayeli ephakathi kwabo. Yithi, Mna ndingumqondiso kuni: njengoko ndenzileyo, kuya kwenziwa ngokunjalo kubo; baya kufuduswa, baye ekuthinjweni. Hezekile 12:9–11.
The siege of Jerusalem is a sign for God’s people in the latter days.
Ukurhangqwa kweYerusalem kungumqondiso kubantu bakaThixo ngemihla yokugqibela.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
“Ngamnye kubaprofeti bamandulo wathetha kancinane ngexesha lakhe kunangexesha lethu, ukuze ukuprofeta kwabo kusebenze kuthi. ‘Ke kaloku zonke ezo zinto zabehlela bona ngokuba bayimizekelo; zaza zabhalelwa ukulumkisa thina, esifikelwe ziziphelo zamaxesha.’ 1 Korinte 10:11. ‘Babetyhilelwe ukuba babengazisebenzeli bona, koko babesebenzela thina ngezinto enizixelwayo ngoku ngabo banishumayeza iindaba ezilungileyo ngoMoya oyiNgcwele othunyelwe evela ezulwini; ezo zinto izithunywa zezulu ezilangazelela ukuzikhangela.’ 1 Petros 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“IBhayibhile iye yaqokelela yaza yadibanisa ndawonye ubuncwane bayo ngenxa yesi sizukulwana sokugqibela. Zonke iziganeko ezikhulu nezenzo ezinzulu zembali yeTestamente eNdala bezisenzeka kwakhona, yaye zisasenzeka, ebandleni kule mihla yokugqibela.” Selected Messages, incwadi 3, 338, 339.
This Same Day
Olu suku Lunye
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
UEzekile, kumzekeliso owenziwayo “wokungqingwa nokutshatyalaliswa kweYerusalem,” ungumqondiso kubantu bakaThixo ngemihla yokugqibela.
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.
Kwathi kwakhona ngomnyaka wesithoba, ngenyanga yeshumi, ngomhla weshumi wenyanga, ilizwi likaYehova lafika kum, lisithi, Nyana womntu, zibhalele igama lomhla, kwangulo mhla kanye; ukumkani waseBhabheli uzibeke nxamnye neYerusalem kwangalo mhla kanye.
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
Yenza umzekeliso kuyo indlu evukelayo, uthi kubo, Itsho iNkosi uYehova ukuthi: Bekani imbiza, ewe, yibekeni, nigalele amanzi kuyo; qokelelelani amaqhekeza ayo kuyo, onke amaqhekeza alungileyo, ithanga negxalaba; yizaliseni ngamathambo anyuliweyo. Thabathani awona anyuliweyo emhlambini, nibeke namathambo phantsi kwayo, niyibilise kakuhle, kuthambe namathambo ayo kuyo. Ngenxa yoko itsho iNkosi uYehova ukuthi: Yeha kuwo umzi wegazi, imbiza enobumdaka bayo phakathi kwayo, obungakhange buphume kuyo! Yikhupheni iqhekeza ngeqhekeza; makungaweli salo naliphi na iqashiso. Kuba igazi layo liphakathi kwayo; yalibeka phezu kwelitye elingenanto; ayilithululanga emhlabeni, ukuze ligutyungelwe luthuli; ukuze umsindo unyuke kuziswe impindezelo; ndilibeke igazi layo phezu kwelitye elingenanto, ukuze lingagutyungelwa.
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
Ngako oko itsho iNkosi uYehova ukuthi: Yeha kuwo umzi wegazi! Nam ndiya kwenza imfumba yomlilo ibe nkulu. Funjani iinkuni, nilayite umlilo, inyama mayityiwe iphele, niyifake kakuhle iziqholo, namathambo atshiswe. Wandule ke niwubeke ungenanto phezu kwamalahle awo, ukuze ubhedu bawo bushushu, butshise, nokuba ukungcola kwawo kunyibilike phakathi kwawo, ukuze ubulongwe bawo butshabalale. Uzidinisile ngobuxoki bakhe, ke ubulongwe bakhe obuninzi abuphume buphume kuye; ubulongwe bakhe buya kuba semlilweni. Ekungcoleni kwakho kukho amanyala; ngenxa yokuba ndikuhlambulule, ke wena awuhlanjululwanga, akusayi kuphinda uhlanjululwe ekungcoleni kwakho, ndide ndibeke phezu kwakho ubushushu bomsindo wam. Mna Yehova ndithethile; kuya kwenzeka, ndikwenzile; andiyi kubuya umva, andiyi kusindisa, andiyi kuzohlwaya ngokuzisola; ngokwendlela zakho, nangokwezenzo zakho, baya kukugweba, itsho iNkosi uYehova.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Lafika kum ilizwi likaYehova, lisithi, Nyana womntu, yabona, ndiyakususela umnqweno wamehlo akho ngesibetho; kanti ke akuyi kuzila, akuyi kulila, neenyembezi zakho aziyi kuhla. Ncama ukukhala, ungenzi sazilo ngabafileyo; bopha isigqubuthelo sentloko yakho kuwe, ufake izihlangu ezinyaweni zakho, ungazigqumi iindevu zomlomo wakho, ungadli sonka sabantu. Ndathetha ke ebantwini kusasa; kwathi ngokuhlwa umfazi wam wafa; ndaza ndenza kusasa njengoko ndawiselwayo umthetho. Bathi abantu kum, Akuyi kusixelela na ukuba zithetha ntoni na ezi zinto kuthi, ekubeni usenza ngokunje?
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.
Ndaza ndabaphendula ndathi kubo, Ilizwi likaYehova lafika kum lisithi, Thetha nendlu kaSirayeli, Uthi iNkosi uYehova; Yabonani, ndiya kuyingcolisa ingcwele yam, iqhayiya lamandla enu, into enqwenelekayo emehlweni enu, nento ethi imiphefumlo yenu iyisizele; noonyana benu neentombi zenu enibashiye emva baya kuwiswa likrele. Nani niya kwenza njengoko ndenzileyo; aniyi kuzigquma iindevu zomlomo, ningadli sonka sabantu. Nezambatho zentloko yenu ziya kuba phezu kweentloko zenu, nezihlangu zenu zibe sezinyaweni zenu; aniyi kulila, aniyi kukhala; koko niya kubuna ngenxa yobugwenxa benu, nincwine omnye komnye. Ngaloo ndlela uHezekile uya kuba ngumqondiso kuni; ngokwako konke akwenzileyo niya kwenza nani; xa oku kufika, niya kwazi ukuba ndiyiNkosi uYehova. Hezekile 24:1–24.
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
UEzekile ngumqondiso ochaza ukuqalwa kongqingo nokutshatyalaliswa kokugqibela kweYerusalem, kwaye emva koko; ukuthinjwa kwamalungu ecawa yama-Adventist oSuku lweSixhenxe yaseLawodike.
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
“Xa uKristu wayekhangela ezantsi esesencotsheni yeNtaba yeMinquma, wabona le meko yezinto ikho kulo lonke ibandla. Izilumkiso zehlela kubo bonke abalandela emanyathelweni abantu baseYerusalem, ababebenokukhanya okukhulu kangako. Aba bantu bamiselwe phambi kwethu njengesilumkiso. Ngokwala izilumkiso zikaThixo kule mihla yethu, abantu bayasiphinda isono saseYerusalem. INkosi iyakubona oko ummeli woluntu angakuboniyo, yaye angayi kukubona—isiphumo sawo onke amacebo oluntu eBattle Creek. Yenze konke oko uThixo ebenokukwenza. Idanyazise ukukhanya phambi kwamehlo abantu, ukuze izono zabo zingafiki emdeni apho inguquko ingenakuvakale. Kodwa ngenkqubo ende yokumka kwimigaqo ethe tye nelungileyo, abantu bazibeke apho ukukhanya nenyaniso, ubulungisa nenceba, zingaqondwayo. Le ndlela yokwenza ibe yinxalenye kanye yendalo yabo.” Testimonies, umqulu 8, 68.
Two Witnesses of Alpha and Omega
AmaNgqina AmaBini ka-Alfa no-Omega
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
UEzekile wayenziwa sisimumu ngokungummangaliso, yaye waxelelwa ukuba xa iYerusalem iwile, wayeya kuphinda abe nako ukuthetha, yaye ngoko wayeya kuba “ngumqondiso.” Ukungayi kukaHezekile esililweni ngenxa yokufa komkakhe kwaphawula umqondiso we-alpha ekuqaleni kongqingo, yaye ukuvulwa komlomo kaHezekile xa iYerusalem yawayo kwaba ngumqondiso we-omega. Ungqingo kude kuse ekutshatyalalisweni kwalo luphawulwa ngumqondiso ekuqaleni nasekupheleni. Kulo mzekeliso mnye, ubungqina besibini bomqondiso we-alpha nowe-omega bumelwe kukufa “komnqweno wamehlo kaHezekile” njenge-alpha, yaye ukufa “komnqweno wamehlo” wabantu kungumqondiso we-omega weso sithuba. Ixesha lonyaka onesiqingatha lithwala amangqina amabini e-alpha ne-omega. Ukufa komfazi kaHezekile kwakumela ukuthinjwa nokunyathelwa phantsi komkhosi, yaye ukufa kwe-omega kweYerusalem kwakumela ukunyathelwa phantsi kwengcwele.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:24–27.
Ngoko ke uHezekile ngumqondiso kuni; ngokwako konke akwenzileyo niya kwenza nani; yaye xa oku kuthe kwenzeka, niya kwazi ukuba ndinguYehova uThixo. Kananjalo wena, nyana womntu, akuyi kuba ngaloo mini xa ndibathabathela amandla abo, uvuyo lobuqaqawuli babo, into enqwenelwa ngamehlo abo, nento ababeka kuyo iingqondo zabo, oonyana babo neentombi zabo, ukuba lowo usindileyo ngaloo mini uya kuza kuwe, ukuze ukuve ngeendlebe zakho? Ngaloo mini umlomo wakho uya kuvuleka kuye osindileyo, uthethe, ungabi saba sisimumu; yaye uya kuba ngumqondiso kubo; nabo baya kwazi ukuba ndinguYehova. Hezekile 24:24–27.
Six Deaths
Ukufa Okuthandathu
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
Ukufa komfazi kaHezekile kuphawula ukuqala kongqingo nokufa kweYerusalem, ethi ngokwesiprofeto ibe ngumtshakazi kaKristu, yaye kubonakalisa umthetho weCawe oza kufika kungekudala, owandulelwa lithuba elimelwe lolu ngqingo. Ithuba longqingo nentshabalalo ziziphawuli zendlela ezibini ezahlukileyo, nangona zinxulumene ngokuthe ngqo. Ungqingo lithuba lexesha, yaye intshabalalo yindawo ethile exesheni. Intshabalalo ngumthetho weCawe owandulelwa lithuba lokubunjwa komfanekiso werhamncwa. Ithuba lomfanekiso werhamncwa liphela ngophawu lwerhamncwa. Xa uYesu wayechaza umqondiso wentshabalalo yeYerusalem kuMateyu amashumi amabini anesine, Wabhekisela kwanakwimihla kaNowa.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
Kodwa njengokuba yayinjalo imihla kaNowa, kuya kuba njalo nokubuya koNyana woMntu. Kuba njengokuba ngemihla eyayiphambi konogumbe babesidla, besela, betshata, bendisa, kwada kwayimini awangena ngayo uNowa emkhombeni, bengazi kwade kwafika unogumbe, wabakhukulisa bonke; kuya kuba njalo nokubuya koNyana woMntu. Mateyu 24:37–39.
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
Ngemihla kaNowa, umnyango wobabalo wavalwa, ngaloo ndlela ufanekisela umthetho weCawa oza kufika kungekudala, nawo ofanekiselwa kukuvalwa komnyango ngo-Oktobha 22, 1844. Ixesha elisusela kwintlanganiso yenkampu yaseExeter ka-Agasti 12–17 ngowe-1844, limela ixesha lesiprofeto elikhokelela emnyango ovaliweyo.
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
Ngemihla kaNowa, uNowa wayemele ingelosi yesithathu, yaye ingelosi yesithathu yafika kumnyango ovaliweyo ka-Oktobha 22, 1844. Ngemihla kaNowa, eyathi ngokukaYesu iya kuba “njengokuza koNyana womntu,” iingelosi ezintathu zeSityhilelo ishumi elinesine zakhokelela kumnyango ovaliweyo. UWilliam Miller wayemele isigidimi sengwelelosi yokuqala, yaye wafanekiswa nguEnoki ngemihla kaNowa. UYuda uchaza isigidimi sikaEnoki njengento ehambelana nesigidimi sikaMiller.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
NoEnoki naye, owesixhenxe ukususela kuAdam, waprofeta ngabo, esithi, Yabonani, iNkosi iyeza namashumi amawaka abangcwele bayo, Ukuze iphumeze umgwebo phezu kwabo bonke, nokuba ibatyhole bonke abangahloneli Thixo phakathi kwabo ngazo zonke izenzo zabo zokungahloneli Thixo abazenzileyo ngokungahloneli Thixo, nangezawo onke amazwi abo alukhuni athe aboni abangahloneli Thixo bawathetha ngokuchasene nayo. Yuda 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
Isigidimi sengelosi yokuqala sikaMiller sabhengeza “umgwebo” njengoko wawufuziselwe sisigidimi sikaEnoki. Ukuqala kukaEnoki kuphawulwe ngokuba “ngowesixhenxe kuAdam.” Isigidimi sikaMiller saqala saza saphela ngokufika “kwamaxesha asixhenxe” nxamnye nobukumkani basentla, yaye kwiminyaka engamashumi amane anesithandathu kamva ingelosi yesithathu yafika ngo-Oktobha 22, 1844, xa “amaxesha asixhenxe” nxamnye nobukumkani basemazantsi azalisekiswayo. Bobabini uEnoki noMiller, ababengabathunywa bexesha lomgwebo, baqala ngenani lesixhenxe lichongwa. Ixesha elaqala ngoEnoki, owesixhenxe, laphela ngeentsuku ezisixhenxe apho izilwanyana zangena emkhombeni de ucango lwavalwa ngamandla angaphezu kwendalo. UYesu usoloko ebonakalisa isiphelo ngokuqala.
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
UEnoki wazala uMethusela, owathi naye wazala uLameki. ULameki noMethusela bamele isigidimi sengelosi yesibini kwanangesigidimi sesikhalo sasezinzulwini zobusuku. Isikhalo sasezinzulwini zobusuku saqhubekeka sada saya kumnyango ovaliweyo, yaye ngaloo ndlela simelwe nguMethusela owafa ngonyaka wonogumbe. ULameki wayemele isigidimi sengelosi yesibini, yaye uLameki wafa kwiminyaka emihlanu phambi konogumbe. Loo minyaka mihlanu ukusukela ekufeni kukaLameki kuse ekufeni kukaMethusela, xa ucango lwavalwayo, yayifuzisela ukufa komtshakazi kaHezekile okuphawula ukuqala kwexesha elakhokelela ekufeni komtshakazi kaKristu omelwe nguMethusela.
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
UEnoki wayemela umfanekiso wesithunywa sokuqala esafikayo ngo-1798, uLameki wayemela umfanekiso wesithunywa sesibini esafikayo ngoAprili 19, 1844, yaye uMethusela wayemela umfanekiso wesikhalo sasezinzulwini zobusuku ukusuka e-Exeter kuse kuse emnyango ovaliweyo kaOktobha 22, 1844, owawumelwe ngomfanekiso nguNowa. Iminyaka emihlanu ukusuka ekufeni kukaLameki kuse ekufeni kukaMethusela yayimela umfanekiso wonyaka onesiqingatha ukusuka ku-587 BC kuse ku-586 BC. Loo minyaka mihlanu ukusuka kuLameki ukuya kuMethusela imela umfanekiso weminyaka emihlanu ukusuka ku-1448 kuse ku-1453.
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
Ngomhla wama-31 kuOktobha, 1448, uJohn Palaiologos wasweleka, waza umntakwabo, uConstantine weshumi elinanye, (uConstantine wokugqibela) wafuna imvume yokunyukela etroneni yaseRoma yasempuma kwigunya lamaSilamsi lamaTurkey. Ukuzithoba kwakhe ngomhla wama-27 kuJulayi, 1299, kwazalisekisa eyesibini ikhulu elinamashumi amahlanu eminyaka yeSityhilelo sesithoba echazwe kwindima yeshumi. Kwiminyaka emihlanu emva kokufa kukaJohn Palaiologos, umntakwabo uConstantine weshumi elinanye wasweleka phezu kweendonga zaseConstantinople njengoko uMehmed II wayoyisa ubukhosi baseByzantium baseRoma yasempuma. UMehmed liguqulelo lesiTurkey likaMohammed, ngoko ke ukufa kukaMohammed wokuqala ngo-632, okwaqalisa isiprofeto sokuqala seminyaka elikhulu elinamashumi amahlanu seSityhilelo sesithoba, (esifumaneka kwindima yesihlanu), nesaphela ngokufa kukaConstantine wokugqibela ezandleni zika ‘Mohammed wesibini’ kwiminyaka engamakhulu asibhozo anamashumi amabini ananye kamva. Kwiminyaka emihlanu ngaphambi kokufa kwakhe uMohammed wayexele kwangaphambili ukubhubha kweRoma, yaye kwazalisekiswa ngumTurkey ogama linguMohammed wesibini.
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
UKonstantine wokugqibela, oweshumi elinanye, wafa emfazweni yaseConstantinople, ngaloo ndlela echaza ngokucacileyo iminyaka emihlanu ukusuka ekufeni komntakwabo uJohn ukuya ekufeni kwakhe. Le minyaka mihlanu yafanekiswa yiminyaka emihlanu ukusuka ekufeni kukaLameki, unyana, ukuya ekufeni kukaMethusela, uyise, kwiminyaka emihlanu kamva xa ucango lwavalwa phezu komkhombe. Ngaloo ndlela, ukufa komtshakazi kaHezekile kwafanekiswa kukufa kukaLameki, yaye kunye zibonelela ngobungqina bokufa kukaJohn Palaiologos ngowe-1448. Ukufa okwalandelayo kukaMethusela kuhambelana nokufa komtshakazi kaKristu nokutshatyalaliswa kweYerusalem ngowe-586 BC, yaye kunye kuhambelana nokufa kukaConstantine oweshumi elinanye.
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
Amangqina amathathu exesha lesiprofeto eliqala lize liphele ngokufa, abonisa ixesha lokwakhiwa komfanekiso werhamncwa ogqityezelwa ngophawu lwerhamncwa, yaye liyahambelana nokubhengezwa kwesikhalo sasezinzulwini zobusuku kwimbali yamaMillerite nokwakhiwa komfanekiso werhamncwa ogqityezelwa ngophawu lwerhamncwa kwimbali yethu yangoku. Xa uphawu lwerhamncwa luzaliseka emthethweni weCawa oza kufika kungekudala, “ukuthetha” kwesiprofeto kuyafika kuvumelana noHezekile ekubeni wakwazi “ukuthetha” ngokwentando yakhe xa iYerusalem yatshatyalaliswayo.
Speaking
Ukuthetha
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
Ngexesha lomthetho weCawa, ofuziselwe kukutshatyalaliswa kweYerusalem, ukuthetha kwesiprofeto kwe-United States kuphawulwa njengokuba umprofeti wobuxoki ethetha njengenamba.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Ndaza ndabona elinye irhamncwa linyuka liphuma emhlabeni; lalinamaphondo amabini anjengawemvana, lathetha njengenamba. ISityhilelo 13:11.
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
Ngexesha lomthetho weCawa, uBhileham ulibetha ithokazi lakhe okwesithathu, yaye ithokazi lize lithethe.
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
Yaza uYehova wawuvula umlomo we-esile, laza lathi kuBhileham, Ndenzeni na kuwe, ude undibethe ezi zihlandlo zontathu? Wathi uBhileham kulo esileni, Kungenxa yokuba undigculele; akwaba bekukho ikrele esandleni sam, kuba ngoku bendiya kukubulala. Laza i-esile lathi kuBhileham, Andinguye na i-esile lakho, okhwele kulo kususela oko ndaba ngowakho kwada kwanamhlanje? Ndakha ndanesiko na ukwenza ngolo hlobo kuwe? Wathi yena, Hayi. Numeri 22:28–30.
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
Umprofeti wobuxoki uthetha ngexesha lomthetho weCawa, yaye ne-Islam nayo ithetha ngexesha lomthetho weCawa. Zombini, ngokwesiprofeto, zingabaprofeti bobuxoki. Ngexesha lomthetho weCawa, “umbono” kaHabakuki owawulibazisekile, uyathetha.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Kuba umbono uselixesha elimisiweyo, kodwa ekupheleni uya kuthetha, angaxoki; nokuba uyalibala, mlinde; ngokuba uya kufika inene, akayi kulibala. Habhakuki 2:3.
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
UHabakuki ungumprofeti oyinyaniso othetha ngokuchaseneyo nabaprofeti bobuxoki. ‘Umbono’ kaHabakuki uthetha ngomlomo kaHezekile, owayekade esisimumu, othi emva koko umlomo wakhe uvulwe. Isithembiso sokuba ngumlomo kaThixo sanikwa uYeremiya.
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.
Kungani na intlungu yam ingapheli, nesilonda sam singanyangeki, esalayo ukuphiliswa? Uya kuba kum na ngokwenene njengoxoki, nanjengamanzi asilelayo? Ngenxa yoko itsho iNkosi ukuthi, Ukuba uyabuya, ndiya kukubuyisa kwakhona, ume phambi kwam; yaye ukuba ukhupha okunqabileyo kokungento, uya kuba njengomlomo wam; mababuyele kuwe bona, ke wena ungabuyeli kubo. Yeremiya 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
Ngexesha lomthetho weCawa, iinyanga ezisithoba zokungathethi kukaZakariya zaphela xa wathethayo, waqinisekisa ukuba igama lonyana wakhe limele ukuba nguYohane. UZakariya wayemele ubunkokeli obungakholwayo ilizwi lesithunywa sesithathu, yaye uYohane wayemele intshukumo kaEliya, ibandla elaliza kwazisa ukuBuya kweSibini kukaKristu.
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
Waza uZakariya wathi kwingelosi, Ndingakukwazi njani na oku? kuba ndiyindoda endala, nomfazi wam usekhulile kakhulu. Yasuka ingelosi yamphendula yathi kuye, NdinguGabriyeli, omi phambi koThixo; ndithunyiwe ukuba ndithethe kuwe, ndikwazise ezi ndaba zilungileyo. Kwaye, yabona, uya kuba sisimumu, ungabi nako ukuthetha, kude kube ngumhla ezi zinto ziya kuzaliseka ngawo, ngenxa yokuba ungakholwanga ngamazwi am, aya kuzaliseka ngexesha lawo.
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
Kwaye abantu babemlindile uZekariya, bakhwankqiswa kukuba walibazisa kangaka etempileni. Wathi ke akuphuma, akaba nako ukuthetha kubo; baza baqonda ukuba ubone umbono etempileni; kuba wayebabonisa ngezandla, waza wahlala esisidenge. Luka 1:18–22.
Zacharias was of the eighth course of priests.
UZekariya wayengowecandelo lesibhozo lababingeleli.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
Ngemihla kaHerode, ukumkani wakwaYuda, kwakukho umbingeleli othile, ogama linguZekariya, owawengowecandelo lika-Abhiya; nomkakhe wayengowentombi zika-Aron, yaye igama lakhe lalinguElizabhete. Bobabini babengamalungisa phambi koThixo, behamba kuyo yonke imithetho nemimiselo yeNkosi bengenakusoleka. Ke bona babengenamntwana, ngokuba uElizabhete wayeyinyumba, yaye bobabini ngoku babesele bebadala kakhulu ngeminyaka. Kwathi ke, xa wayesenza umsebenzi wobubingeleli phambi koThixo ngokolandelelwano lwecandelo lakhe, ngokwesithethe somsebenzi wobubingeleli, isabelo sakhe saba kukutshisa isiqhumiso ekungeneni kwakhe etempileni yeNkosi. Kananjalo isihlwele sonke sabantu sasisemthandazweni ngaphandle ngexesha lesiqhumiso. Luka 1:5–10.
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
Bonke abaprofeti bamele imihla yokugqibela, yaye uZekariya wangena etempileni, njengoko wenzayo noHezekile. Wayengowesibhozo isahlulo sababingeleli, oku kuphawula umfuziselo wemiphefumlo esibhozo eyayisemkhombeni kaNowa eyasuka kwihlabathi elidala yaya kwelitsha. Bobabini yena nomfazi wakhe babengenasiphoso, kodwa uZekariya wayeza kuwathandabuza amazwi kaGabriyeli. Intshukumo kaMillerite yaqala injengeya yaseFiladelfiya (engenakusolekwa) kodwa yatshintshela kweyaseLawodike ngo-1856. Ngemihla yokugqibela, isigidimi sengelosi sisigidimi sengwelezana yesithathu, yaye isigidimi sikaGabriyeli kuZekariya simele isigidimi sengwelezana yesithathu kwanangesigidimi sikaEliya, njengoko simelwe nguYohane umBhaptizi.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
Kwabonakala kuye isithunywa seNkosi simi ngasekunene lesibingelelo sokuqhumisela isiqhumiso. Wathi ke uZakariya akusibona, waxhalaba, lwaza uloyiko lwamehlela. Saza isithunywa sathi kuye, Musa ukoyika, Zakariya; kuba umthandazo wakho uviwe; nomkakho uElizabhete uya kukuzalela unyana, umbize ngegama elinguYohane. Kwaye uya kuba novuyo nemihlali; yaye baninzi abaya kuvuya ngokuzalwa kwakhe. Kuba uya kuba mkhulu emehlweni eNkosi, angaseli wayini nasiselo sinxilisayo; aze azalise uMoya oyiNgcwele, kwasekuzalweni kwakhe esesizalweni sikanina. Kwaye uya kubuyisela abaninzi koonyana bakaSirayeli eNkosini uThixo wabo. Uya kuhamba phambi kwakhe ngomoya nangamandla kaEliya, ukuze aguqulele iintliziyo zooyise ebantwaneni, nabangevayo kubulumko bamalungisa; alungiselele iNkosi abantu abalungisiweyo. Wathi ke uZakariya kuso isithunywa, Ndiya kwazi ngantoni na oku? kuba ndiyindoda endala, nomkam sele emdala kakhulu. Saza isithunywa saphendula, sathi kuye, NdinguGabriyeli, omi phambi koThixo; ndithunyiwe ukuba ndithethe kuwe, ndikuxelele ezi ndaba zilungileyo. Luka 1:11–19.
Zacharias doubted that the message of the Elijah to come would be fulfilled.
UZekariya wakuthandabuza ukuba isigidimi sikaEliya ozayo sasiza kuzaliseka.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Yabonani, ndinithumela uEliya umprofeti, ingekafiki imini enkulu neyoyikekayo kaYehova; yaye uya kuyibuyisela intliziyo yooyise ebantwaneni, nentliziyo yabantwana kooyise babo; hleze ndize ndilibethe ihlabathi ngesiqalekiso. Malaki 4:5, 6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
USista White, kumxholo wokutywinwa kukaHezekile wesahluko sesithoba, uchaza isizathu sokuba ubunkokeli bebandla lamaSeventh-day Adventist laseLawodike bube bumeliselwe kukungakholwa kukaZakariya.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Iqela labantu abangaziva bekhathazekile ngenxa yokudodobala kwabo ngokomoya, nabangazilileli izono zabanye, liya kushiywa lingenalo itywina likaThixo. INkosi ithuma abathunywa bayo, amadoda aneentonga zokubulala ezandleni zawo: ‘Hambani emva kwakhe phakathi komzi, nibethe: iliso lenu malingasindisi, ningabi nanceba: bulalani niphelise, abadala nabaselula, neentombi, nabantwana abancinane, nabafazi: kodwa ningasondeli nakanye kuye nawuphi na umntu okuphezu kwakhe kukho uphawu; niqale ke engcweleni yaM. Baza baqala kumadoda amakhulu ayengaphambi kwendlu.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Apha siyabona ukuba ibandla—ingcwele yeNkosi—laba lelokuqala ukuva isibetho somsindo kaThixo. Amadoda amakhulu, abo uThixo wayebanike ukukhanya okukhulu, nabema njengabagcini bezilangazelelo zokomoya zabantu, ayephule ukuthembeka kwawo. Ayethabathe indawo yokuba akufuneki sikhangele imimangaliso nokubonakaliswa okucacileyo kwamandla kaThixo njengakwimihla yangaphambili. Amaxesha atshintshile. La mazwi ayaluqinisa ukungakholwa kwawo, aze athi: INkosi ayiyi kwenza kulunga, yaye ayiyi kwenza bubi. Inenceba kakhulu ukuba izelele abantu bayo ngomgwebo. Ngaloo ndlela ‘Uxolo nokhuseleko’ sisikhalo samadoda angasoze aphinde aphakamise ilizwi lawo njengexilongo ukubonisa abantu bakaThixo izikreqo zabo nendlu kaYakobi izono zayo. Ezi zinja ezizizimumu zingafuniyo kukhonkotha zezona ziva impindezelo efanelekileyo kaThixo ocaphukisiweyo. Amadoda, iintombi, nabantwana abancinane batshabalala bonke kunye.” Testimonies, volume 5, 211.
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
UZakariya wayithandabuza isigidimi sengelosi yesithathu, esisisigidimi sikaEliya esiphinda imbali kaYohane uMbhaptizi kwakunye nembali kaWilliam Miller.
Five Months
Iinyanga Ezintlanu
Elisabeth hid her pregnancy for five months.
UElizabeth wayifihla ukukhulelwa kwakhe iinyanga ezintlanu.
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
Ke kaloku emva kwaloo mihla umfazi wakhe uElisabhete wakhulelwa, wazifihla iinyanga ezintlanu, esithi, Itshilo njalo iNkosi kum ngemihla ekhe yandikhangela ngayo, ukuze isuse ihlazo lam phakathi kwabantu. Kanti ngenyanga yesithandathu isithunywa uGabriyeli sathunywa nguThixo saya emzini waseGalili, ogama linguNazarete. Luka 1:24–26.
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
UZekariya wayengowomjikelo wesibhozo wababingeleli, nto leyo ihambelana nolwaluko lonyana wakhe uYohane ngomhla wesibhozo, xa uZekariya wayeya kuphinda athethe. Yena nonyana wakhe uYohane bamele imiphefumlo esibhozo eyayisemkhombeni kaNowa, eyafihlwayo ekufeni okwaziswa ngamanzi omkhukula iinyanga ezintlanu, okanye iintsuku ezilikhulu elinamashumi amahlanu. Ezo ntsuku zilikhulu elinamashumi amahlanu zokukhulelwa nezamanzi omkhukula zihambelana namaxesha amabini eenyanga ezintlanu akuSityhilelo sesithoba.
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
UZekariya nonyana wakhe uYohane nabo bamele ixesha apho ibandla lesixhenxe laseLawodike litshintshela kwibandla lesibhozo laseFiladelfiya. Ukususela kwinkonzo kaZekariya ngexesha lesahlulo sesibhozo ukuya ekwalukweni konyana wakhe uYohane ngomhla wesibhozo, oko kumele ixesha lesiprofeto apho inani lesibhozo lichaza isiqalo nesiphelo. Ngaphakathi kwelo xesha lesiprofeto kukho ixesha leenyanga ezintlanu elimela ixesha lokufihlwa.
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
“Ukuthetha” kwesiprofeto kuchonga umthetho weCawa oza kufika kungekudala, ngoko ke uZakariya uthetha ngexesha lomthetho weCawa, xa unyana wakhe etywatyushwa, njengoko kumelwe sisenzo solwaluko. Kulo mbali, phambi komthetho weCawa xa uZakariya ethetha, ekupheleni kweenyanga ezintlanu, ngenyanga yesithandathu uMariya utyelela uElizabhete, yaye uMoya oyiNgcwele uthambisa uElizabhete, lowo njengomfazi omele ukuthanjiswa kwebandla likaThixo kwiinyanga ezine kwangaphambili ngaphambi komthetho weCawa oza kufika kungekudala.
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
Waza wasuka uMariya ngaloo mihla, waya ngokukhawuleza ezweni leentaba, emzini wakwaYuda; waza wangena endlwini kaZekariya, wabulisa uElizabhete. Kwathi ke, akuva uElizabhete ukubulisa kukaMariya, lwaxhuma usana esizalweni sakhe; waza uElizabhete wazaliswa nguMoya oyiNgcwele; wathetha ngezwi elikhulu, wathi, Usikelelekile wena phakathi kwabafazi, usikelelekile nesiqhamo sesizalo sakho. Kutheni na ukuba oku kundehlele, ukuba unina weNkosi yam eze kum? Kuba, khangela, lithe lakufika ilizwi lokubulisa kwakho ezindlebeni zam, lwaxhuma ngovuyo usana esizalweni sam. Usikelelekile ke lowo wakholwayo; kuba kuya kubakho ukuzaliseka kwezo zinto wazixelelwayo yiNkosi. Luka 1:39–45.
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
Ekupheleni kweenyanga ezintlanu, uElisabhete wathetha noMariya “ngelizwi elikhulu,” emdumisa ngenxa yokukholwa kwakhe umyalezo kaGabriyeli, lowo kuthi ngemihla yokugqibela ube ngumyalezo wengelosi yesithathu. Umyeni kaElisabhete, uZakariya, wayengakholwanga, kodwa kungenguye uMariya. UMarya wawuva umyalezo kaGabriyeli kwiinyanga ezintlanu emva kukaZakariya, ngoko ke ukukholwa kwakhe kwingelosi yesithathu kuphawulwa njengokufikayo emva kokutyhilwa komyalezo ofihlakeleyo weenyanga ezintlanu. Umyalezo ofihlakeleyo weenyanga ezintlanu ngemihla yokugqibela ziinyanga zokuqala ezintlanu zeSityhilelo 9:5. UMariya umele ibandla lemihla yokugqibela elamkela umyalezo wengelosi yesithathu, oquka ukutyhilwa okukhethekileyo kweenyanga ezintlanu kanye ngaphambi kokuba kufike ukuthethwa komthetho weCawa osondeleyo ukuza, malunga neenyanga ezine kamva.
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
Kwiimpawu zendlela zotyelelo lukaMariya intshukumo yezithunywa zokuqala nezesibini, emelwe nguZakariya noElizabhete, idibana nentshukumo yesithunywa sesithathu emelwe nguMariya noYosefu. UZakariya umele igosa eliphuma ecaweni eyayingakholwa sisigidimi sesithunywa sesithathu, yaye uYosefu, umchweli, umele intshukumo emelwe ngumsebenzi ozixhasayo. UbuAdventist buphela njengoko baqalayo, yaye baqala njengentshukumo, kungekhona njengesakhiwo secawa esilungelelanisiweyo. Intshukumo yamakhulu alikhulu anamashumi amane anesine amawaka, emelwe nguYosefu, uMariya noKristu, zizizalamane ezithe ngqo zentshukumo yamaMillerite emelwe nguZakariya, uElizabhete noYohane, yaye ukungakholwa kuka-1863 kumelwe nguZakariya. U-1863 umele ukungakholwa kwizigidimi zezithunywa zokuqala nezesibini, yaye intshukumo yesithunywa sesithathu imele ukholo lukaMariya.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
“Izithunywa zezulu zathunyelwa ukuba zincede ingelosi enamandla evela ezulwini, ndaza ndeva amazwi awayengathi avakala kuyo yonke indawo, ‘Phumani kulo, bantu bam, ukuze ningabi ngabathabathi nxaxheba kwizono zalo, nize ningamkelwa zizibetho zalo. Kuba izono zalo zifikelele ezulwini, yaye uThixo uzikhumbule iintlondi zalo.’ Lo myalezo wabonakala ungolongezelelo kumyalezo wesithathu, uhlanganisana nawo njengoko isikhalo sasezinzulwini zobusuku sahlanganisana nomyalezo wengelosi yesibini ngowe-1844. Uzuko lukaThixo lwahlala phezu kwabangcwele abanyamezelayo nabalindileyo, baza bona ngokungoyiki banikela isilumkiso sokugqibela esinyanisekileyo, bevakalisa ukuwa kweBhabheli yaye bebiza abantu bakaThixo ukuba baphume kulo ukuze basinde kwintshabalalo yalo eyoyikekayo.” Early Writings, 277.
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
Ukudityaniswa kwemiyalezo emibini kumelwe kukutyelelana kukaMariya noElisabhete, yaye elo nqanaba lafika xa iinyanga ezintlanu ezifihlakeleyo zityhilwa. Elo nqanaba kulapho iziprofeto ezibini zidibana khona zize zivakaliswe kunye. Esinye savakaliswa nguElisabhete, esinye savakaliswa nguMariya. Ukudityaniswa kwemiyalezo emibini kuchaza ixesha apho isikhalo saphakathi kobusuku sidibana nomyalezo wesithunywa sesibini, yaye oko kwenzeka kwimbali yamaMillerite entlanganisweni yenkampu yase-Exeter.
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
Emva kokuba uElisabeth, kwalandela noMariya, benike izibhengezo zabo, “uMariya wahlala naye ngathi ziinyanga ezintathu, wabuya waya endlwini yakhe.” Luka 1:56. Ixesha leentsuku ezingamashumi amathandathu anesithandathu ukusukela e-Exeter ukuya kutsho kuOktobha 22, 1844 limelwa zezo nyanga zine, ezaphela kumthetho weCawa osondelayo, xa wathethayo uZekariya. Ezo nyanga zine zimele ixesha lokubhengezwa kwesigidimi sokukhala kwaphakathi kobusuku, esifika emva kwesigidimi seenyanga ezintlanu ezifihlakeleyo.
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
Imiyalezo emibini kwimbali yamaMillerite yayiyeyengelosi yokuqala neyesibini, yaye umyalezo wengelosi yokuqala waxhotyiswa kukuzaliseka kwesiprofeto sexesha esaqala ngexesha leenyanga ezintlanu, elalifihlakele ngokuyinxenye kwada kwasele iintsuku ezilishumi ngaphambi kokuzaliseka kwaso ngo-Agasti 11, 1840, njengoko kwacaciswa nguJosiah Litch. Ukuxhotyiswa komyalezo wengelosi yesibini kwakukulungelelaniswa koqikelelo olungalunganga luka-1843, olwenzeka kwintlanganiso yenkampu yase-Exeter, njengoko kwacaciswa nguSamuel Snow.
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
Ukubhengezwa komyalezo ophindwe kabini wesikhalo sasezinzulwini zobusuku kuboniswa njengexesha elifutshane ngaphambi kokuba umnyango uvalwe, nto leyo ethi kwibali likaNowa yavula ixesha leenyanga ezintlanu elaphela xa umkhombe wema phezu kwentaba yeArarati. Ixesha lokubhengezwa kwesikhalo sasezinzulwini zobusuku liza emva kokutyhilwa kweenyanga ezintlanu ezifihlakeleyo, ezafika kwiintsuku ezilishumi ngaphambi koAgasti 11, 1840, yaye likwafika emva kokuba iNkosi isusile isandla saYo kwimifuziselo eyayiyigqumile phezu kwetshathi ka-1843. Iintsuku ezilishumi zika-Agasti 1 ukuya ku-11 ziyahambelana neentsuku ezingamashumi amathandathu anesithandathu ukusuka e-Exeter ukuya ku-Okthobha 22, 1844, yaye ubungqina obuphindwe kabini buchaza ukutyhilwa kweenyanga ezintlanu ezifihlakeleyo, okukhatshwa kukulungiswa kwesibhengezo esingachanekanga esavelisa ukuphoxeka kokuqala, yaye kwenzeka xa uMariya edibana aze ambulise uElisabeth kwinyanga yesithandathu.
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
Ngexesha lomthetho weCawa, i-United States ithetha njengenamba, i-esile yobuSilamsi iyathetha, yaye umbono kaHabakuki uthetha ngomlomo kaYeremiya, kaZekariya nokaHezekile. Ngexesha lomthetho weCawa uHezekile ungumqondiso, ngaloo ndlela emela ibhanile ephakanyiswayo ngexesha lomthetho weCawa. Izibhalo ezibini kwezilithoba zegama elithi ‘umqondiso’ encwadini kaHezekile zichaza “iiSabatha” njengomqondiso wokungcwaliswa omela ukudityaniswa koButhixo nobuntu.
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
Kodwa ndasebenza ngenxa yegama lam, ukuze lingahlaziswa phambi kweentlanga, ababephakathi kwazo, emehlweni azo endazazisa kuzo, ekubakhupheni kwilizwe laseYiputa. Ngenxa yoko ndabakhupha kwilizwe laseYiputa, ndabasa entlango. Ndabanika imimiselo yam, ndabazisa izigwebo zam, athe umntu ukuba uyazenza, uya kuphila ngazo.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
Ngaphezu koko ndabanika neesabatha zam, ukuba zibe ngumqondiso phakathi kwam nabo, ukuze bazi ukuba ndinguYehova obenza ngcwele. Kodwa indlu kaSirayeli yandivukela entlango: ayihambanga ngemimiselo yam, yazidela izigwebo zam, ezo athe umntu wakwenza, aphile ngazo; yaza yazihlambela kakhulu iisabatha zam. Ndaza ndathi, Ndiya kuthulula ubushushu bam phezu kwabo entlango, ndibagqibe. Kodwa ndasebenzela ngenxa yegama lam, ukuze lingahlaziswa phambi kweentlanga, emehlweni azo ndabakhupha. Kananjalo ndabaphakamisela isandla sam entlango, ukuba andiyi kubangenisa ezweni endabanika lona, elibaleka ubisi nobusi, lona eliyintozobuhle yamazwe onke; ngenxa yokuba bazidela izigwebo zam, abahambanga ngemimiselo yam, bazihlambela iisabatha zam; kuba intliziyo yabo yalandela izithixo zabo. Noko ke iliso lam labasindisa ekubatshabalaliseni, andabaphelisa entlango. Ndithe ke kubantwana babo entlango, Ze ningahambi ngemimiselo yooyihlo, ningagcini izigwebo zabo, ningazihlambeli ngezithixo zabo. NdinguYehova uThixo wenu; hambani ngemimiselo yam, nizigcine izigwebo zam, nizenze; nizingcwalise iisabatha zam; zibe ngumqondiso phakathi kwam nani, ukuze nazi ukuba ndinguYehova uThixo wenu. Hezekile 20:9–20.
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
UEzekile umele umqondiso womkhosi wamawaka alikhulu anamashumi amane anesine amawaka, yaye uphawu lobuThixo obudityaniswe nobuntu “ziisabatha” zeNkosi. UEzekile ngumqondiso ekuqaleni kongqingo, yaye ungumqondiso ekutshatyalalisweni kweYerusalem, xa ephakanyiswa njengomqondiso womkhosi. Ekuqaleni kongqingo, abo balayo ukubona nokuva, abangcolisa “iiSabatha” zaYo, nabo bangumqondiso.
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Kwafika ke kum amadoda amakhulu akwaSirayeli kum, ahlala phambi kwam. Ilizwi leNkosi lafika kum, lisithi, Nyana womntu, la madoda amise izithixo zawo entliziyweni yawo, abeka isikhubekiso sobugwenxa bawo phambi kobuso bawo; ndimele na ukubuzwa konke konke ngawo? Ngako oko thetha kuwo, uthi kuwo, Itsho iNkosi uYehova ukuthi: Wonke umntu wendlu kaSirayeli omisa izithixo zakhe entliziyweni yakhe, abeke isikhubekiso sobugwenxa bakhe phambi kobuso bakhe, aze eze kumprofeti; mna Yehova ndiya kumphendula lowo uzayo ngokobuninzi bezithixo zakhe; ukuze ndiyibambe indlu kaSirayeli entliziyweni yayo, ngenxa yokuba bonke bemkile kum ngenxa yezithixo zabo.
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
Ngoko yithi kwindlu kaSirayeli, Itsho iNkosi uYehova ukuthi; Guqukani, nijike emifanekisweni yenu; nibuyise nobuso benu kuzo zonke izinto zenu ezizizothe. Kuba wonke umntu wendlu kaSirayeli, nokuba ngowasemzini ophambukela kwaSirayeli, ozahlulayo kum, amise imifanekiso yakhe entliziyweni yakhe, abeke isikhubekiso sobugwenxa bakhe phambi kobuso bakhe, aze eze kumprofeti ukuba andibuze ngaye; mna Yehova ndiya kumphendula ngokwam: Ndiya kumisa ubuso bam nxamnye naloo mntu, ndimenze umqondiso nesaci, ndimnqumle embindini wabantu bam; nazi ke ukuba ndinguYehova. Ke ukuba umprofeti uyalahlekiswa akuba ethethe ilizwi, mna Yehova ndimlahlekisile loo mprofeti, ndolule isandla sam phezu kwakhe, ndimtshabalalise embindini wabantu bam, amaSirayeli. Baya kuthwala ke isohlwayo sobugwenxa babo: isohlwayo somprofeti siya kufana nesohlwayo salowo ubuzayo kuye; ukuze indlu kaSirayeli ingabi saphambuka kum, ingabi saphinda izenze inqambi ngazo zonke izikreqo zayo; koko ibe ngabantu bam, nam ndibe nguThixo wabo, itsho iNkosi uYehova. Hezekile 14:1–11.
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
ENashville, abo bangaphakathi kwibandla lamaSeventh-day Adventist laseLawodike, abangakholwanga njengoko wenzayo uZakariya; abo “bathabatha isimo sokuba akufuneki silindele imimangaliso nokubonakaliswa okucacileyo kwamandla kaThixo njengakwimihla yangaphambili,” njengoko kwakumelwe ngu-1840 ukuya ku-1844, baya kujamelana nabo bangaphandle kobu-Adventism ngokubhekisele ekubeni kutheni basilela ukunika isilumkiso. Bona baba “ngumqondiso” wesigidimi sobuxoki soxolo nonqabiseko, esiphawula ukwahlulwa kwezilumko neziyatha njengoko kumelwe ziintente ezimbini ezichaseneyo kwintlanganiso yenkampu yaseExeter. Baphethe “umqondiso” wonqulo-zithixo nowokuvukela, lo gama uHezekile ethwala isigidimi esiyinyaniso sesilumkiso sobuprofeti. Ekupheleni kongqingo, xa iYerusalem itshatyalaliswa, emele umthetho weCawa, umqondiso wokuvukela uluphawu lwerhamncwa, yaye umqondiso wokuthobela ulutywino lukaThixo.
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
Ithuba livalwe ngokupheleleyo kwi-Adventism ngexesha lomthetho weCawa, yaye kukho umqondiso wamalungisa nowabangendawo abaphawulwayo apho. Ukuvalwa kwethuba ngexesha lomthetho weCawa oza kufika kungekudala kufanekisela ukuvalwa kwethuba xa uMikayeli esukuma, yaye apho umqondiso wokufa kwezihlwele uvezwa nguGogi noMagogi.
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
Ke nabahambi abadlula kulo ilizwe, xa nabani na ebona ithambo lomntu, uya kumisa umqondiso ecaleni kwalo, ade abo bangcwabi balingcwabe entilini yaseHamongog. Kananjalo negama lesixeko liya kuba yiHamonah. Ngaloo ndlela baya kulihlambulula ilizwe. Hezekile 39:15, 16.
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
Umqondiso womnqophiso uchongiwe kwisahluko samashumi amathathu anesixhenxe sikaHezekile apho intili yamathambo afileyo ibuyiselwa ebomini, zize iintonga ezimbini zidityaniswe. Amathambo abuyiselwa ebomini ngesigidimi seSilamsi, esimelwe yimimoya emine, ngaloo ndlela esifuzisela u-11 Agasti 1840. Iintonga ezimbini zidityaniswa zibe nye, ngaloo ndlela zimela ukudityaniswa kwesigidimi sengelosi yesibini kunye nesigidimi sokukhala kwasezinzulwini zobusuku. Amathambo angukumiselwa ngamandla kwesigidimi sengelosi yokuqala, yaye iintonga ezimbini zingukumiselwa ngamandla kwesigidimi sengelosi yesibini. Emva koko abantu bakaThixo bangabantu baKhe abanyuliweyo bomnqophiso bemihla yokugqibela, abamelwa nguYohane, njengamawaka alikhulu anamashumi amane anesine.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Ngaphezu koko ndiya kwenza umnqophiso woxolo nabo; uya kuba ngumnqophiso ongunaphakade nabo; ndibamise, ndibandise, ndimise ingcwele yam phakathi kwabo ngonaphakade. Umnquba wam nawo uya kuba nabo; ewe, ndiya kuba nguThixo wabo, bona ke baya kuba ngabantu bam. Iintlanga ziya kwazi ukuba mna, Yehova, ndingoyingcwalisa uSirayeli, xa ingcwele yam iya kuba phakathi kwabo ngonaphakade. Hezekile 37:26–28.
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
Umanyano bobuThixo nobuntu bumelwe ngeendlela ngeendlela ngaphakathi kweLizwi likaThixo, yaye omnye umzekeliso kukuba “inqaba yomphefumlo” ekwindalo ephakamileyo yomntu inxulunyaniswa nenkaba yenqaba yengcwele kaThixo. Xa igumbi letrone lasezulwini, elimela inqaba kaThixo, limanyaniswa nenqaba yendalo ephakamileyo yomntu, abantu bakaThixo “bayangcwaliswa,” aze ahlale “phakathi kwabo ngonaphakade.”
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
Emva kwesahluko samashumi amathathu anesixhenxe uHezekile ubeka izahluko zamashumi amathathu anesibhozo namashumi amathathu anesithoba, apho athetha ngoGogi noMagogi njengemiqondiso yomanyano loluntu olungaphandle kwabantu bomnqophiso abanyuliweyo bakaThixo. Kwisahluko samashumi amane, abantu bomnqophiso besahluko samashumi amathathu anesixhenxe babonakaliswa njengetempile ezalisa umhlaba wonke. Izahluko zamashumi amathathu anesibhozo ukuya kwamashumi amane zimele ukuvuka kwabantu bomnqophiso bakaThixo ngemihla yokugqibela, njengoko kubonakaliswa ngamanani 38 no-40.
We will continue these things in the next article.
Siya kuqhubekeka kwezi zinto kwinqaku elilandelayo.