We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.
Besilokhu sicubungula umlando omelwe evesini lamashumi amane lesahluko seshumi nanye sikaDaniyeli. Manje sesibhekene nolayini wangaphakathi womlando ongaphakathi kwalelo vesi omele umlando wophondo lobuProthestani lwesilo somhlaba. Sisebenzisa ukuhlanganiswa kwezinduku ezimbili zikaHezekeli esahlukweni samashumi amathathu nesikhombisa njengendawo yokubhekisela ukuze sikhombe imfihlakalo kaNkulunkulu, ngoKristu ekuhlanganiseni ubunkulunkulu Bakhe nobuntu lapho ingelosi yesithathu ifika. Ulayini phezu kolayini, umlayezo wemfihlakalo kaNkulunkulu uJohane ayichaza njengopheleliswa ngesikhathi sokukhala kwecilongo lesikhombisa, wathunyelwa ngokukhethekile eLawodikeya ngumphostoli uPawulu. Ubufakazi bukaHezekeli, bukaJohane nobukaPawulu buhambisana nemfihlakalo efanayo kaNkulunkulu eyamelelwa emlayezweni kaJones noWaggoner ngo-1888, owawungumyalezo oya eLawodikeya.
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
Ngokuba ngangithanda ukuba nazi ukuthi kungakanani ukulwela okukhulu enginakho ngenxa yenu, nangenxa yalabo abaseLawodikeya, kanye nabo bonke abangakaze babubone ubuso bami enyameni; ukuze izinhliziyo zabo ziduduzeke, zihlanganiswe othandweni, zifinyelele kuyo yonke ingcebo yokuqiniseka okuphelele kokuqonda, ekuvunyweni kwemfihlakalo kaNkulunkulu, nekaYise, nekaKristu; okukuye kufihlwe yonke ingcebo yokuhlakanipha neyolwazi. Kolose 2:1–3.
The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.
Umsebenzi wokubuyisana, wokuhlanganisa izinduku ezimbili zobuNkulunkulu nobuntu, waqala lapho ingelosi yesithathu ifika; kodwa uPawulu ukhuluma ngokugcwaliseka kokugcina nokuphelele kokuhlanganiswa kwezinduku ezimbili, okuyimfihlakalo kaNkulunkulu. Ngakho-ke uyichaza le miyalezo njengomyalezo oya eLawodikeya owafika kuqala ngo-1856, wabuye waphindwa ngo-1888, wase uthola ukugcwaliseka kwawo okuphelele ngoSepthemba 11, 2001. UPawulu uchaza ithempeli esimweni esiphindwe kabili, lapho ethula imfihlakalo kaNkulunkulu, eyayizopheleliswa ekukhonzeni kwecilongo lesikhombisa. Uhlukanisa leyo mfihlakalo ibe yinhloko nomzimba.
And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.
Yena uyinhloko yomzimba, ibandla; yena oyisiqalo, izibulo kwabafileyo, ukuze ezintweni zonke abe ngowokuqala. Ngokuba kwathokozisa uYise ukuba konke ukugcwala kuhlale kuye; nokuba, esenzile ukuthula ngegazi lesiphambano sakhe, ngaye abuyisane nazo zonke izinto kuye uqobo; ngaye, ngithi, noma ziyizinto ezisemhlabeni, noma izinto ezisezulwini. Nani enake nahlukaniswa naye, naba yizitha emiqondweni yenu ngemisebenzi emibi, nokho manje unibuyisile ukuba nibe nokubuyisana Ngenyama yomzimba wakhe ngokufa, ukuze animise ningcwele, ningenasici, ningenakusolwa phambi kwakhe: Uma nihlala ekukholweni, nisekelwe futhi niqinile, ningasuswa ethembeni levangeli enalizwayo, elashunyayelwa kukho konke okudaliweyo okungaphansi kwezulu; engaba yisikhonzi salo mina Pawulu; engithokoza manje ezinhluphekweni zami ngenxa yenu, ngigcwalisa enyameni yami okusasilela ezinsizini zikaKristu ngenxa yomzimba wakhe, okuyibandla; engaba yisikhonzi salo mina, ngokwesabelo sikaNkulunkulu engasinikezwa ngenxa yenu, ukuba ngigcwalise izwi likaNkulunkulu. KwabaseKolose 1:18–25.
Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:
UKristu uyinhloko, okufanele ibe ngowokuqala kukho konke, futhi ibandla laKhe lingumzimba. Ngokuhlangene, inhloko nomzimba kumela ukuhlanganiswa kobuNkulunkulu nobuntu, futhi kukhonjiswa nelinginye iqiniso elibalulekile. Ubudlelwane benhloko nomzimba buyilobu, bokuthi inhloko kufanele ibe nobukhosi phezu komzimba. Esintwini, esadalwa ngomfanekiso kaNkulunkulu, amandla aphakeme (inhloko), kufanele abuse phezu kwamandla aphansi (umzimba.) Ngokuhlangene kwakha ubukhona obubodwa, noma, ngokolimi lwethempeli uJohane ayemelwe ukulilinganisa, kumela indawo engcwele (ubuntu, umzimba), neNdawo eNgcwele Kakhulu (ubuNkulunkulu, inhloko). Ukuthi lezi zimbili zihlanganiswa kanjani zibe “yinduku eyodwa”, noma umzimba owodwa, kuwumsebenzi “wokubuyisana.” UPawulu uyaqhubeka:
Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.
Engenziwa isikhonzi salokho, ngokohlelo lukaNkulunkulu engaluphiwa ngenxa yenu, ukuze ngigcwalise izwi likaNkulunkulu; okuyimfihlakalo ebifihliwe ezikhathini nasezizukulwaneni, kepha manje isibonakalisiwe kwabangcwele bakhe; uNkulunkulu athandile ukubazisa ukuthi buyini ubunotho benkazimulo yale mfihlakalo phakathi kwabezizwe; okuyiKristu kini, ithemba lenkazimulo; esimmemezelayo thina, sixwayisa wonke umuntu, sifundisa wonke umuntu kukho konke ukuhlakanipha, ukuze simise wonke umuntu ephelele kuKristu Jesu; engisebenzela khona nami, ngikhandleka ngilwela ngokokusebenza kwakhe okusebenza kimi ngamandla. KwabaseKolose 1:25–29.
The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”
Ukupheleliswa kwabantu abayizinkulungwane eziyikhulu namashumi amane nane, okuletha “wonke umuntu ephelele kuKristu,” kuyiyo “imfihlakalo kaNkulunkulu,” okuyinhlanganisela yobunkulunkulu nobuntu, noma, njengoba uPawulu ekusho, kungu “Kristu phakathi” kobuntu “ithemba lenkazimulo.” Ezinsukwini zokukhala kwecilongo lesiKhombisa, leyo mfihlakalo iyafezeka. Lapho uHezekeli ekhomba lokho kuhlanganiswa, usebenzisa izinduku ezimbili, esinye esombuso wasenyakatho nesinye esombuso waseningizimu, ukukhomba isixhumanisi esiyisibonakaliso, esimelela ithempeli ngenombolo ethi “amashumi amane nesithupha.” Induku yesixhumanisi esiyisibonakaliso sika “amashumi amane nesithupha,” kufanele ihlanganiswe nesixhumanisi esiyisibonakaliso sika “amakhulu amabili namashumi amabili.”
Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.
Amakhulu amabili namashumi amabili ayisibonakaliso sobuNkulunkulu obuhlangene nobuntu. Kusukela ekushicilelweni kweBhayibheli le-King James ngo-1611, kuze kube sekwethulweni kokuqala komlayezo kaMiller ngo-1831, bese kuthi emva kwalokho kushicilelwe lowo mlayezo ngo-1833 ephephandabeni i-Vermont Telegraph, kuyiminyaka engamakhulu amabili namashumi amabili. Umlayezo kaMiller wawungukwenziwa ngokusemthethweni kokwanda kolwazi olwaluthathwe eBhayibhelini, ngesikhathi incwadi kaDaniyeli ivulwa uphawu ngo-1798. Osukwini lokuqala luka-1611, kwashicilelwa umbhalo wobuNkulunkulu, kanti osukwini lokugcina luka-1831 kwaba khona ukushicilelwa komuntu okwakusekelwe eqinisweni lobuNkulunkulu elalivulwe uphawu ngo-1798.
Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.
Lawo madethi amathathu ameleli nje kuphela iminyaka engamakhulu amabili namashumi amabili, kodwa futhi nesakhiwo segama lesiHebheru elithi “Iqiniso”, elakhiwa ngokuhlanganisa uhlamvu lokuqala, olweshumi nantathu nolokugcina lwezinhlamvu zesiHebheru ukuze kwakheke igama elithi “Iqiniso.” Ukushicilelwa kwasezulwini ekuqaleni nokushicilelwa kobuntu ekugcineni, futhi u-1798 umele ukwanda kolwazi obeluzoveza isigaba sabantu ababi abalenqaba lolo lwazi, ngaleyo ndlela bamele uhlamvu lweshumi nantathu, oluyisifanekiselo sokuvukela. Leso sixhumanisi seminyaka engamakhulu amabili namashumi amabili samiswa enhlanganweni yengelosi yokuqala, futhi inhlangano yengelosi yesithathu inikeza ubufakazi besibili.
In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).
Ngo-1776, kwashicilelwa umbhalo wobuNkulunkulu, iSaziso Sokuzimela, kwathi eminyakeni engamakhulu amabili namashumi amabili kamuva, ngo-1996, kwashicilelwa umbhalo wobuntu, umagazini othi The Time of the End. Lo mbhalo wobuntu wavela ekwandeni kolwazi okwavezwa ngesikhathi sokuphela ngo-1989, okwathi, njengango-1798, kwaveza ukuhlubuka emlayezweni wobuNkulunkulu omelwe iSaziso Sokuzimela. Ukwanda kolwazi ngo-1996 kwakhomba ikusasa leMelika njengoba ilahlekelwa yinkululeko nokuzimela eyayikumemezele ngo-1776 emthethweni weSonto osusondele ukufika. Lokhu kunikeza ubufakazi besibili bokuthi inani elingamakhulu amabili namashumi amabili limelela ukuhlanganiswa kobuNkulunkulu nobuntu, futhi lobo bufakazi besibili lwabekwa phambili ngokusayina kuka-“Truth,” futhi lwamelwa ngubufakazi bokuqala emlandweni wengelosi yokuqala (owokuqala), nangobufakazi besibili emlandweni wengelosi yesithathu (owokugcina).
1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.
Unyaka ka-1776 wawuphawula futhi ukuqala kwenkathi eyandulela ukuqala kwangempela kwesilo sasemhlabeni njengombuso wesithupha wesiprofetho seBhayibheli. Kuleyo nkathi yokulungiselela, uphawu lweqiniso lwaphinde lwabonakala ngo-1776, luphawula ukuqala kwe-United States, kanti u-1798 waphawula ukuqala kwe-United States njengombuso wesithupha wesiprofetho seBhayibheli. Maphakathi kulowo mlando wesiqalo nowesiphetho, u-1789 waphawula uhlamvu oluphakathi njengoba amakoloni ayishumi nantathu eqinisekisa uMthethosisekelo. Ngamunye kulezi zinsuku ezintathu umele “ukukhuluma” kwe-United States; ngeSimemezelo Sokuzimela ngo-1776, uMthethosisekelo ngo-1789, kanye neMithetho Yabafokazi Neyokuvukela Umbuso ngo-1798. Lowo mlando umele iminyaka engamashumi amabili nambili, okuyingxenye yeshumi, noma okweshumi, kwamakhulu amabili namashumi amabili, ngakho futhi umele uphawu lokuhlanganiswa koBunkulunkulu nobuntu.
Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.
Ukumelwa kwayo kungokomlando wesilo somhlaba esivezwa siqala njengewundlu (ubunkulunkulu), siphethe njengodrako (ubuntu). U-1776 uqala nge-Declaration of Independence ephawula ubunkulunkulu, kanti i-Alien and Sedition Acts imelela ubuntu; futhi kuleyo minyaka engamashumi amabili nambili eyandulela ukuqala kokubusa kwesilo somhlaba njengombuso wesithupha wesiprofetho seBhayibheli, kufanekiswa uguquko olusuka ewundlwini luye kudrako.
The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.
Ukuqala kweminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili yokwahlulelwa okumelene nombuso waseningizimu wakwaJuda, kuhlobene nokuqala kweminyaka eyizinkulungwane ezimbili namakhulu amathathu kaDaniyeli isahluko sesishiyagalombili, ivesi leshumi nane. Ukunyathelwa phansi kwendlu engcwele nebutho kwaJuda kwaqala ngo-677 BC, futhi isiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu saqala eminyakeni engamakhulu amabili namashumi amabili kamuva ngo-457 BC. Induku yombuso waseningizimu wakwaJuda ixhunywe nombhalo oyisibonakaliso wamashumi amane nesithupha embusweni wasenyakatho, futhi ixhunywe futhi eminyakeni eyizinkulungwane ezimbili namakhulu amathathu ngesixhumanisi samakhulu amabili namashumi amabili.
Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.
UPawulu wathi ungumfundisi wohlelo lukaNkulunkulu, wase echaza lolo hlelo ayeyisikhonzi salo njengemfihlakalo kaNkulunkulu, okuyiKristu kini, ithemba lenkazimulo. Wabuye wabhekisela kuleli qiniso lapho ebhalela uThimothewu.
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
Futhi ngaphandle kokuphikisana, inkulu imfihlakalo yokukhonza uNkulunkulu: UNkulunkulu wabonakaliswa enyameni, walungisiswa ngoMoya, wabonwa yizingelosi, washunyayelwa kwabezizwe, wakholwa kuye emhlabeni, wemukelwa phezulu enkazimulweni. 1 Thimothewu 3:16.
Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.
UPawulu lapha uthi imfihlakalo yokumesaba uNkulunkulu, inguNkulunkulu obonakaliswe enyameni. UNkulunkulu uyiNhloko, kanti inyama ingumzimba. Imfihlakalo yokumesaba uNkulunkulu nguKristu okholweni, iwukuhlanganiswa kobuNkulunkulu nobuntu. UPawulu futhi usebenzisa isifaniso somshado njengoba noHoseya enza.
For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.
Ngokuba singamalungu omzimba wakhe, enyama yakhe, nawemathambo akhe. Ngenxa yalokho indoda iyakushiya uyise nonina, inamathele kumkayo, futhi laba ababili bayakuba nyamanye. Le yimfihlakalo enkulu; kodwa ngikhuluma ngoKristu nangebandla. Efesu 5:30–32.
In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.
Esahlukweni samashumi amathathu nesikhombisa, lapho uHezekeli ekhomba isivumelwano sezinsuku zokugcina, okuyisivumelwano esivuselelwe nalabo abachazwe njengabayizinkulungwane eziyikhulu namashumi amane nane, unikeza umfanekiso wokuhlanganiswa kwezinduku ezimbili. Lezo zinduku ezimbili, umugqa phezu komugqa, zihlanganisa isingathekiso somshado sikaHoseya nesikaPawulu. Lapho sezihlanganisiwe, kwakungasafanele zibe yizizwe ezimbili, kodwa isizwe esisodwa, kuze kube phakade.
And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.
Futhi ngiyakubenza babe yisizwe sinye ezweni, phezu kwezintaba zakwa-Israyeli; nenkosi eyodwa iyakuba yinkosi kubo bonke; futhi abasayikuba yizizwe ezimbili, futhi abasayikwahlukaniswa babe yimibuso emibili nakancane; futhi abasayikuzingcolisa ngezithombe zabo, nangokunyanyekayo kwabo, noma nganoma yikuphi ukona kwabo; kodwa ngiyakubasindisa kuzo zonke izindawo zabo zokuhlala, lapho bonile khona, ngibahlanze; ngalokho bayakuba ngabantu bami, nami ngiyakuba nguNkulunkulu wabo. Hezekeli 37:22, 23.
The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.
Ukuhlanganiswa kukaHezekeli kukhomba isikhathi lapho bengasahlukanisiwe, futhi bengasekoni futhi, lapho behlanjululiwe, nalapho uNkulunkulu enguNkulunkulu wabo oyedwa kuphela, futhi beneNkosi eyodwa kuphela. Ngo-Okthoba 22, isiThunywa seSivumelwano safika masinyane ethempelini ukuze “sihlanze” abantu baso. Safika ukuzokwemukela umbuso, abantu bawo, ngokukaPetru, ababeyakuba ngaleso sikhathi ngumbuso wabapristi namakhosi. Ngalolo suku umkhwenyana naye wafika emshadweni, okuyimfihlakalo uPawulu noHoseya abayichazayo, emele ukuhlangana kobuNkulunkulu nobuntu. UJohane ukhomba ukuthi leyo mfihlakalo, uPawulu ayichaza ngokuthi “uKristu kini, ithemba lenkazimulo,” yayizopheleliswa ezinsukwini zokukhala kwengelosi yesikhombisa.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Kepha ngezinsuku zezwi lengelosi yesikhombisa, lapho isiqala ukukhala icilongo, imfihlakalo kaNkulunkulu iyakupheleliswa, njengoba eyamemezela ezincekwini zakhe abaprofethi. IsAmbulo 10:7.
The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.
Ingelosi yesikhombisa ingusizi yesithathu, eyafika ngoSepthemba 11, 2001. Ingelosi yesikhombisa yaqala ukukhala lapho ingelosi yesithathu ifika emlandweni ka-1844, nokuqhubeka kwalokho, kodwa ukuhlubuka kwango-1863 kwavimbela ukuba umsebenzi uqedwe. Ingelosi yesithathu yafika, necilongo lesikhombisa laqala ukukhala futhi ngoSepthemba 11, 2001, futhi kulokhu “imfihlakalo kaNkulunkulu” kufanele “ipheleliswe.” Leyo “mfihlakalo” iwukuhlangana kobunkulunkulu nobuntu, okukhiqiza abayizinkulungwane eziyikhulu namashumi amane nane, abese beba yisibhengezo sikaNkulunkulu nebutho lakhe. Ngalesi sizathu, isahluko samashumi amathathu nesikhombisa sikaHezekeli siqala ngoHezekeli ethathwa eyiswa esigodini samathambo omile afile. Lawo mathambo amele ubu-Adventism baseLawodikeya ngoSepthemba 11, 2001, futhi ngenxa yalesi sizathu uPawulu uqondisa ivangeli lakhe lemfihlakalo kaNkulunkulu kwabaseLawodikeya.
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
Ngokuba bengithanda ukuba nazi ukuthi nginomzabalazo omkhulu kangakanani ngenxa yenu, nangenxa yalabo abaseLawodikeya, kanye nabo bonke abangakaze babone ubuso bami enyameni; ukuze izinhliziyo zabo ziduduzeke, zihlanganiswe othandweni, zifinyelele kuyo yonke ingcebo yokuqiniseka okuphelele kokuqonda, ekuvunyweni kwemfihlakalo kaNkulunkulu, nekaYise, nekaKristu; okukuye kufihlwe yonke ingcebo yokuhlakanipha nolwazi. KwabaseKolose 2:1–3.
This is also the description Sister White associates with the dead dry bones of Ezekiel.
Lena futhi yilo incazelo uDade White ayihlanganisa namathambo omile, afileyo kaHezekeli.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Kodwa lo mfanekiso wamathambo omile awusebenzi kuphela ezweni, kodwa usebenza futhi kulabo ababusiswe ngokukhanya okukhulu; ngoba nabo banjengamathambo asesigodini. Banesimo sabantu, uhlaka lomzimba; kodwa abanakho ukuphila kukamoya. Kodwa umfanekiso awawashiyi amathambo omile ebumbene nje kuphela abe yizimo zabantu; ngokuba akwanele ukuthi kube khona ukuvumelana kwezitho nezici. Umoya wokuphila kumelwe uphilise imizimba, ukuze ime iqonde, ivuke ingene ekusebenzeni. La mathambo amele indlu ka-Israyeli, ibandla likaNkulunkulu, futhi ithemba lebandla liyithonya eliphilisayo likaMoya oNgcwele. INkosi kumelwe iphefumulele phezu kwamathambo omile, ukuze aphile.
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
“UMoya kaNkulunkulu, ngamandla awo avusayo ukuphila, kumelwe ube kuwo wonke umuntu osebenzayo, ukuze yonke imisipha nemithambo yokomoya kube semsebenzini. Ngaphandle kukaMoya oNgcwele, ngaphandle komoya kaNkulunkulu, kuba khona ukuvilapha kukanembeza, nokulahleka kokuphila kokomoya. Abaningi abangenakho ukuphila kokomoya banamagama abo ezincwadini zebandla, kodwa abalotshiwe encwadini yokuphila yeWundlu. Bangase bahlanganiswe nebandla, kodwa abahlanganiswanga neNkosi. Bangase bakhuthalele ukwenza isethi ethile yemisebenzi, futhi bangase babhekwe njengabantu abaphilayo; kodwa abaningi baphakathi kwalabo ‘abanegama lokuthi uyaphila, kanti ufile.’”
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Ngaphandle kokuba kube khona ukuphenduka kweqiniso komphefumulo kuNkulunkulu; ngaphandle kokuba umoya wokuphila kaNkulunkulu uvuselele umphefumulo ekuphileni okungokomoya; ngaphandle kokuba abazibiza ngokuthi bangabavumeli beqiniso baqondiswe yisimiso esizalwe yizulu, abazalwanga yileyo nzalo engenakonakala, ephila futhi ehlala kuze kube phakade. Ngaphandle kokuba bathembele ekulungeni kukaKristu njengokuvikeleka kwabo okuwukuphela kwako; ngaphandle kokuba balingise isimilo saKhe, basebenze ngomoya waKhe, banqunu, abagqokile ingubo yokulunga kwaKhe. Abafile bavame ukwenziwa badlule njengabaphilayo; ngokuba labo abasebenza lokho abakubiza ngokuthi yinsindiso ngokwemibono yabo siqu, abanaye uNkulunkulu osebenza kubo ukuba bathande nokwenza ngokwentokozo yaKhe enhle.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Leli qembu limelelwe kahle yisigodi samathambo omile uHezekeli asibona embonweni.” Review and Herald, January 17, 1893.
The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.
Umlayezo waseLawodikeya wethulwa okokuqala kubu-Adventist ngo-1856, wona kanye unyaka iNkosi eyavula ngawo ukukhanya okuqhubekayo kwezi “zikhathi eziyisikhombisa” zikaLevitikusi isahluko samashumi amabili nesithupha. Umlayezo ka-1856, owawuhlanganisa umlayezo wangaphakathi obiza ukuphenduka, kanye nomlayezo wangaphandle wesiprofetho, wenqatshwa ngo-1863. Umlayezo waseLawodikeya wemfihlakalo ethi “uKristu kini, ithemba lenkazimulo”, waphindwa ngo-1888 ngabaDala uJones noWaggoner, futhi lowo mlayezo wabizwa futhi njengoMlayezo oya eLawodikeya nguDade White.
Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.
Umugqa nomugqa, uHezekeli isahluko samashumi amathathu nesikhombisa uqala ngokuba uHezekeli athuthwe ngokomoya ayiswe kuSepthemba 11, 2001, lapho anikwa khona umbono we-Adventism yaseLawodikea, abafile ezonweni naseziphambekweni. Uyalwa ukuba anikeze imiyalezo emibili yesiprofetho ehlukene. Owokuqala uletha ukuhlangana ndawonye, kodwa imizimba isefile. Isiprofetho sesibili sibiza umyalezo “wemimoya emine” ukuba uphefumulele ukuphila emathanjeni. Umyalezo wemimoya emine ungumyalezo wokubekwa uphawu wabangukhulu namashumi amane nane ezinkulungwane, okhomba izingelosi ezine zibambe imimoya emine. USister White ukhomba leyo mimoya emine njenge“hhashi elithukuthele”, elifuna ukugqashula, ngokuba libanjelwe emuva. Ihhashi elithukuthele lamaSulumane lifuna ukugqashula lilethe ukufa nencithakalo endleleni yalo, njengoba lenza ngoSepthemba 11, 2001, futhi liyophinde likhululwe emthethweni weSonto osuzofika maduze.
That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.
Lowo myalezo uletha lezo zidumbu zibe ibutho elihlangene, limi ngezinyawo zalo. Lelo butho elihlangene limiswa ngezinyawo zalo ngokusabela emlayezweni wengelosi yesikhombisa, ngoba ngezinsuku zokukhala kwengelosi yesikhombisa, imfihlakalo yomshado wezinkulungwane eziyikhulu namashumi amane nane noKristu iyakupheleliswa.
Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.
Khona-ke uHezekeli usuke ekhonjiswa ukuhlanganiswa kwezinduku ezimbili eziba yisizwe esisodwa. Lezo zinduku ezimbili zingumbuso wasenyakatho wakwa-Israyeli, nombuso waseningizimu wakwaJuda, abahlanganiswa babe yisizwe esisodwa ekupheleni kwezikhathi zabo zokuhlakazeka ezifanayo zeminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. Lokho kuphetha kwazo okufanayo kuveza ithempeli elingokomoya, elimelwe yiminyaka engamashumi amane nesithupha ekuqaleni nasekugcineni kwezikhathi zokuhlakazeka okufanayo.
We will continue this study in the next article.
Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.
“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’
“‘Base bevuka ekuseni kakhulu, baphuma baya ehlane laseThekoa; kwathi besaphuma, uJehoshafati wema wathi: Ngizweni, nina bakwaJuda nani enakhele eJerusalema; kholwani eNkosini uNkulunkulu wenu, khona niyoqiniswa; kholwani kubaprofethi bayo, khona niyophumelela. 2 IziKronike 20:20.’
““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
“‘Kholwani eNkosini uNkulunkulu wenu, khona niyakumiswa; kholwani kubaprofethi bayo, khona niyophumelela.’
“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’
“Isaya 8:20. ‘Emthethweni nasebufakazini; uma bengakhulumi ngokuvumelana naleli zwi, kungenxa yokuthi akukho kukhanya kubo.’”
“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’
“Lapha kubekwa imibhalo emibili phambi kwabantu bakaNkulunkulu: izimo ezimbili zempumelelo. Umthetho owakhulunywa nguJehova uqobo, kanye nomoya wesiprofetho, kuyimithombo emibili yokuhlakanipha yokuhola abantu baKhe kukho konke abahlangabezana nakho. Duteronomi 4:6. ‘Lokhu kungukuhlakanipha kwenu nokuqonda kwenu phambi kwezizwe, eziyokuthi, Impela lesi sizwe esikhulu singabantu abahlakaniphileyo nabaqondayo.’”
“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.
“Umthetho kaNkulunkulu noMoya Wokuprofetha kuhamba ndawonye ukuze kuqondiswe futhi kwelulekwe ibandla, futhi noma nini lapho ibandla likuqaphelile lokhu ngokulalela umthetho waKhe, umoya wokuprofetha uthunyelwe ukuba ulihole endleleni yeqiniso.
“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.
“IsAmbulo 12:17. ‘Udrako wathukuthela owesifazane, wahamba wayokulwa nensali yenzalo yakhe, egcina imiyalo kaNkulunkulu, nenobufakazi bukaJesu Kristu.’ Lesi siprofetho siveza ngokucacile ukuthi ibandla lensali liyakumvuma uNkulunkulu emthethweni waKhe futhi liyoba nesipho sokuprofetha. Ukulalela umthetho kaNkulunkulu, nomoya wokuprofetha, kuye kwahlukanisa njalo abantu bakaNkulunkulu beqiniso, futhi uvivinyo luvame ukunikezwa ngokubonakaliswa kwamanje.”
“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.
“Ngosuku lukaJeremiya abantu babengenambuzo ngomlayezo kaMose, ka-Eliya, noma ka-Elisha, kodwa bawungabaza futhi bawubeka eceleni umyalezo owawuthunyelwe nguNkulunkulu kuJeremiya kwaze kwaba yilapho amandla awo nokusebenza kwawo sekuchithakele, kwaze kwangabikho ikhambi ngaphandle kokuba uNkulunkulu abathumbe abathathe bayiswe ekuthunjweni.
“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.
“Ngokufanayo nasezinsukwini zikaKristu abantu base befunde ukuthi umyalezo kaJeremiya wawuyiqiniso, futhi bazikhohlisa ngokuzikholisa ukuthi uma babephile ezinsukwini zawoyise babo babeyowamukela umyalezo wakhe, kodwa ngesikhathi esifanayo babelahla umyalezo kaKristu, ayebhale ngaye bonke abaprofethi.
“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.
“Njengokuba umlayezo wengelosi yesithathu wavela emhlabeni, okuwukuba wembule umthetho kaNkulunkulu ebandleni ekupheleleni kwawo nasemandleni awo, nesiphiwo sesiprofetho sabuyiselwa futhi ngokushesha. Lesi siphiwo siye saba nendima ebonakala kakhulu ekuthuthukisweni nasekuqhubekiseleni phambili kwalo mlayezo.
“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.
“Njengoba sekuphakama ukwehluka kwemibono maqondana nokuhunyushwa kwemibhalo kanye nezindlela zomsebenzi, okuhloselwe ukuphazamisa ukholo lwabakholwayo esigijimini nokuholele ekungabumbaneni emsebenzini, umoya wesiprofetho ubelokhu ukhanyisa isimo. Ubelokhu uletha ubunye bomcabango nokuvumelana kokwenza emzimbeni wabakholwayo. Kuzo zonke izikhathi zobunzima eziphakame ekuthuthukisweni kwesigijimi nasekukhuleni komsebenzi, labo abaye bema beqinile ngasemthethweni kaNkulunkulu nasekukhanyeni koMoya wesiprofetho banqobile, nomsebenzi waphumelela ezandleni zabo.” Loma Linda Messages, 34.