It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.

Kuyindlela eyamukelekayo yokuqonda kweBhayibheli ukukhomba umprofethi uHezekeli njengoneminyaka engamashumi amathathu emavesini akhe okuqala.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.

Kwase kwathi ngomnyaka wamashumi amathathu, ngenyanga yesine, ngosuku lwesihlanu lwenyanga, ngisekhona phakathi kwabathunjiweyo ngasemfuleni iKhebhari, amazulu avuleka, ngabona imibono kaNkulunkulu. Ngosuku lwesihlanu lwenyanga, olwalungumnyaka wesihlanu wokuthunjwa kwenkosi uJehoyakini, izwi likaJehova lafika ngokucacileyo kuHezekeli umpristi, indodana kaBuzi, ezweni lamaKhaledi ngasemfuleni iKhebhari; isandla sikaJehova saba khona phezu kwakhe. Hezekeli 1:1–3.

Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.

Abanye bakholelwa ukuthi “unyaka wamashumi amathathu” usekelwe emjikelezweni othile wejhubili, owaqala ngenkosi uJosiya futhi waphela ngevesi lokuqala lesahluko samashumi amane.

In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.

Ngomnyaka wamashumi amabili nanhlanu wokuthunjwa kwethu, ekuqaleni komnyaka, ngosuku lweshumi lwenyanga, ngomnyaka weshumi nane emva kokuba umuzi usushayiwe, ngalolo suku uqobo isandla seNkosi saba phezu kwami, sangiletha khona. Hezekeli 40:1.

Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.

Izazi zokulandelanisa izikhathi zeBhayibheli zibeka ivesi lokuqala lesahluko samashumi amane njengoluka-Ephreli 28 noma oluka-Okthoba 22, 573 BC. Bonke abaprofethi bakhomba izinsuku zokugcina, ngakho usuku lokuwa luka-Okthoba 22, 573 BC luyisikhathi se-omega somugqa owaqala eminyakeni engamashumi amahlanu ngaphambili kulokho okubizwa ngokuthi “iPhasika Elikhulu LikaJosiya” ngoMeyi 5, 622 BC.

The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.

Inani elithi amashumi amathathu liwuphawu lwabapristi, okwakufanele babe neminyaka engamashumi amathathu lapho beqala ukukhonza. Kungakhathaliseki ukuthi amavesi okuqala kuya kwelesithathu kaHezekeli 1 akhomba iminyaka kaHezekeli njengengamashumi amathathu, noma kumane nje kuyisibonakaliso sompristi, naye wayeyomelelwa njengonominyaka engamashumi amathathu. Uma-ke iminyaka engamashumi amathathu yevesi lokuqala injengoba abanye bekholelwa, imele unyaka wamashumi amathathu selokhu kwaba nePhasika Elikhulu likaJosiya ngo-622 BC, izincazelo ezingokwesiprofetho zisafana.

Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.

UJosiya usho “isisekelo,” futhi iPhasika lakhe Elikhulu laqala inkathi yejubili eyaphela ngo-Okthoba 22 ngoSuku Lokubuyisana ngowe-573 BC. “Umugqa wejubili” osuka kuJosiya uye ku-Okthoba 22 uyahambelana nomlando ka-1840 kuya ku-1844. Izisekelo zango-1840 zazimelwe yinkosi uJosiya, futhi zimelwe futhi nguJosiah Litch. U-Okthoba 22 wamela uphondo lwecilongo lejubili olwalukhala kanye nophondo loSuku Lokubuyisana.

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

Uyaku zibalele amasabatha eminyaka ayisikhombisa, izikhathi eziyisikhombisa zeminyaka eyisikhombisa; isikhathi samasabatha eminyaka ayisikhombisa siyakuba kuwe yiminyaka engamashumi amane nesishiyagalolunye. Khona uyakwenza kukhala icilongo lejubili ngosuku lweshumi lwenyanga yesikhombisa; ngosuku lokubuyisana niyakwenza kukhala icilongo kulo lonke izwe lenu. Levitikusi 25:8, 9.

Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.

UHezekeli ubekwe emgqeni weJubili kusukela enkosini uJosiya kuya ku-Okthoba 22, umugqa omelela izingelosi zokuqala nezesibili zesAmbulo 10 kusukela ngo-1840 kuze kube ngu-1844. UHezekeli umelela amaMillerite ezingelosi zokuqala nezesibili kanye nezinkulungwane eziyikhulu namashumi amane nane zengelosi yesithathu. UHezekeli umelela ubupristi bezinkulungwane eziyikhulu namashumi amane nane, kodwa isici sakhe esiyinhloko sesiprofetho ukuthi ungumprofethi.

Prophet, Priest and King

UmProfethi, UmPristi neNkosi

There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.

Kukhona abalingiswa abathathu beBhayibheli abaqala ukukhonza sebeneminyaka engamashumi amathathu. Kanye noHezekeli kwakukhona uDavide noJosefa. Ngenxa yokuthi bonke baqala ukukhonza beneminyaka engamashumi amathathu, bonke bangabapristi. UDavide uwuphawu lwenkosi, uJosefa ungumpristi, kanti uHezekeli ungumprofethi embusweni wenkazimulo onezingxenye ezintathu, oqukethe umprofethi, umpristi nenkosi.

However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.

Nokho singase simsebenzise kanjani umprofethi uHezekeli njengophawu, ungumpristi; futhi lapho esetshenziswa emgqeni wejubili kusukela kuJosiya kuze kube ngu-Okthoba 22, uHezekeli ungumpristi owayezomela umpristi esikhathini sokubekwa uphawu kwabayi-ikhulu namashumi amane nane ezinkulungwane, njengoba kufanekiswa ngumlando ka-1840 kuya ku-1844 kanye nenkosi uJosiya kuze kube ngu-Okthoba 22, 573 BC.

Twenty-two

Amashumi amabili nambili

The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.

IBhayibheli licacile ukuthi uHezekeli wakhonza iminyaka engamashumi amabili nambili. “Amashumi amabili nambili” ayisibonakaliso sabayizinkulungwane eziyikhulu namashumi amane nane abayisibonakaliso sobuNkulunkulu obuhlangene nobuntu. Emlandweni omelwe yiPhasika likaJosiya kuze kufike emgubhweni weJubili ka-Okthoba 22 wesahluko samashumi amane, iPhasika likaJosiya lalifanekisela umsebenzi kaJosiah Litch ngo-1838 nango-1840. Lowo msebenzi wawuwukubeka obala iziprofetho zesikhathi zoshizi lokuqala nolwesibili. Manje sekubonakala ukuthi isiprofetho soshizi lokuqala nolwesibili sibanzi kakhulu kunalokho amaphayona akuqonda.

Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.

UHezekeli, njengomprofethi waseBhayibhelini, ubeka izinsuku eziqondile kakhulu emibhalweni yakhe kunanoma yimuphi omunye umbhali waseBhayibhelini.

Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.

UHezekeli uyiyo i-omega yosuku olulingana nonyaka esiprofethweni seBhayibheli. Encwadini kaNumeri, ukubalulwa kwe-alpha komgomo wosuku nonyaka kumelwe ekuvukeleni kokuqala eKadeshi okwaletha iminyaka engamashumi amane yokuzulazula ehlane. Ukuvukela kokugcina, noma i-omega, kumelwe nguHezekeli esahlukweni sesine njengoba iJerusalema ichithwa.

Alpha

Alfa

After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.

Ngokwenani lezinsuku enahlola ngazo izwe, izinsuku ezingamashumi amane, usuku ngalunye lube ngumnyaka, niyakuthwala ububi benu, iminyaka engamashumi amane, futhi niyakwazi ukwephulwa kwesithembiso sami. Mina Jehova ngikhulumile; impela ngiyakwenza lokhu kulo lonke leli bandla elibi, elibuthene ndawonye ukungivukela: kuleli hlane bayakubhubha, futhi lapho bayakufa. Numeri 14:34, 35.

Omega

Omega

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. Ezekiel 4:4–7.

Lala futhi ngohlangothi lwakho lwesokhohlo, ubeke phezu kwalo ububi bendlu ka-Israyeli; ngokwenani lezinsuku oyakulala phezu kwalo uyakuthwala ububi babo. Ngokuba ngikubekele iminyaka yobubi babo, ngokwenani lezinsuku, izinsuku ezingamakhulu amathathu namashumi ayisishiyagalolunye; uyakuthwala kanjalo ububi bendlu ka-Israyeli. Lapho usuziqedile, buyela ulale ngohlangothi lwakho lwesokunene, uthwale ububi bendlu kaJuda izinsuku ezingamashumi amane; ngikumisele usuku ngalunye ukuba lube ngumnyaka. Ngakho-ke uyakubhekisa ubuso bakho ekuvinjezelweni kweJerusalema, nengalo yakho iyakuba yembuliwe, uprofethe ngokumelana nalo. Hezekeli 4:4–7.

Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.

IKhadeshi nokubhujiswa kweJerusalema kumele ukuvukela kwe-alpha ne-omega, okumele isimiso sosuku sonyaka. “Isimiso sosuku sonyaka” sasingumthetho oyinhloko wamaMillerite, nasemlandweni ka-1840 kuya ku-1844, njengoba kufanekisiwe emgqeni weJubili kaNkosi uJosiya kuze kube ngu-Okthoba 22. UHezekeli ubeka obala izinsuku eziningi kunanoma yimuphi omunye umprofethi. Ngaphakathi ekuhlelweni kwezinsuku kukaHezekeli, umgqa weJubili uyabonakala, uhlanganisa ubufakazi bukaHezekeli ngokuqondile nomlando wezingelosi zokuqala nezesibili, bese kuthi emva kwalokho nomlando wengelosi yesithathu.

Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.

Kanye “nomugqa weJubili,” uHezekeli ulala ngohlangothi lwakhe izinsuku ezingamakhulu amathathu namashumi ayisishiyagalolunye, bese elala ngolunye uhlangothi lwakhe izinsuku ezingamashumi amane. “Amakhulu amane namashumi amathathu” ayisibonakaliso sezivumelwano ezindala nezintsha, ngokuba isithembiso sesivumelwano sika-Abrama seminyaka engamakhulu amane yokuthunjwa eGibhithe sathola ufakazi wesibili weminyaka engamashumi amathathu ngomphostoli uPawulu. Ndawonye uAbrama, (kamumva u-Abrahama) “wokudala” noSawulu, (kamumva uPawulu) “wokusha” bahlanganisa ubufakazi babo ukuze baqinisekise iminyaka engamakhulu amane namashumi amathathu njengesibonakaliso sesivumelwano esiphakade. “Izinsuku ezingamakhulu amathathu namashumi ayisishiyagalolunye” “uyakuthwala ububi bendlu ka-Israyeli.” “Futhi” “uyakuthwala ububi bendlu yakwaJuda izinsuku ezingamashumi amane.” Ndawonye uhlangothi lwesokudla nolwangakwesobunxele kulingana noAbrama noPawulu.

The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.

Isivumelwano sasihlale sisekelwe ekulaleleni noma ekungalaleleni—impilo noma ukufa. Umgomo wonyaka-usuku emlandweni wamaMillerite wawuyindaba yokuphila noma yokufa, futhi lowo mlando wamemezelwa yingelosi yokuqala njengevangeli laphakade. “Ivangeli” liyindaba yokuphila noma yokufa, futhi udaba lokuvivinywa olungolokuphila noma lokufa emlandweni wamaMillerite lwabekwa ngaphakathi komongo womgomo wokuthi usuku lulingana nonyaka. Isibikezelo esanika amandla umlayezo wengelosi yokuqala kwakuyisiprofetho seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu sosizi lwesibili. Ngaphakathi ezinsukwini ezingamakhulu amathathu namashumi ayisishiyagalolunye uHezekeli alala ngazo ngohlangothi lwakhe lwesobunxele kukhona umfanekiso wesiprofetho sesikhathi seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu sosizi lwesibili. Kudinga ukuqonda okungokwesiprofetho ukuze kuhlukaniswe kahle isiprofetho, kodwa lokhu akusikho okungaphansi komsebenzi oqhubekayo weBhubesi lesizwe sakwaJuda ekuvuleni izimpawu zomlayezo wokukhala kwaphakathi kobusuku.

I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.

Ngiphikisa ngokuthi uHezekeli kufanele athathwe njengophawu lwabayizinkulungwane eziyikhulu namashumi amane nane nane, kodwa ikakhulukazi njengophawu lwesipho soMoya wokuprofetha, noma emelwe njengokubonakaliswa komprofethi wezinsuku zokugcina, noma njengokubonakaliswa kwabantu besivumelwano abaqonda isimiso sendlela yomugqa phezu komugqa.

I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.

Ngiphikisa ngokuthi ukukhanya kukaHezekeli phezu kwesiprofetho seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu kuyavumelana nendoda yebhulashi lothuli iphonsa amagugu ebhokisini elikhulu.

I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.

Ngiphikisa ngokuthi ukukhanya okuvela kuHezekeli kuyisici esibalulekile somlayezo wetshe eliyinhloko, lapho ithempeli seliqediwe.

Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.

KuHezekeli kungumhla ka-22 kuMfumfu evesini lokuqala lesahluko samashumi amane, futhi kulapho umbono wethempeli lesikhathi esizayo unikezwa khona uHezekeli. Lelo thempeli liyithempeli labayizinkulungwane eziyikhulu namashumi amane nane, uHezekeli ongumfanekiso walelo nani. Lelo qembu liyobe selidlule ezivivinyweni ezimbili ngaphambi kokuba lifinyelele esivivinyweni sesithathu nesinqumayo. UHezekeli uvezwa njengowamukela ukukhanya kwakhe ethempelini, ngakho-ke ukukhanya akuvezayo njengophawu kumelela ukukhanya okuza lapho abantu bakaNkulunkulu bengena eNdaweni eNgcwelengcwele, ngokuvumelana noDaniyeli isahluko seshumi.

The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.

Ukukhanya kweSambulo sikaJesu Kristu esivuliwe, kuvulwa khona kanye ngaphambi kokuba isikhathi somusa siphele.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Wasesethi kimi: Ungawagcini uphawu amazwi esiprofetho sale ncwadi; ngokuba isikhathi sesiseduze. Ongalungile makenze ukungalungi kwakhe futhi; nongcolileyo makabe ngongcolileyo futhi; nolungileyo makenze ukulunga kwakhe futhi; nongcwele makabe ngongcwele futhi. IsAmbulo 22:10, 11.

The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”

“isikhathi siseduze” ngaphambi nje kokuba umusa wokuvivinywa uphele evesini leshumi nanye, ngakho-ke iSambulo sikaJesu Kristu siyembulwa ngaleso sikhathi, ngokuba “isikhathi siseduze.”

The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Isambulo sikaJesu Kristu, uNkulunkulu amnika sona, ukuba abonise izinceku zakhe izinto okumelwe zenzeke masinyane; wasesithumela wasiveza ngesibonakaliso ngengelosi yakhe encekwini yakhe uJohane; owafakaza ngezwi likaNkulunkulu, nangobufakazi bukaJesu Kristu, nangezinto zonke azibonayo. Ubusisiwe ofundayo, nalabo abezwayo amazwi alesi siprofetho, nabagcina izinto ezilotshwe kuso; ngokuba isikhathi sesiseduze. IsAmbulo 1:1–3.

Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.

Isikhathi somusa siyavalwa ku-Adventism yeSeventh-day yamaLaodicea ngesikhathi somthetho weSonto, futhi i-Adventism imelwe njengeJerusalema esahlukweni sesishiyagalolunye sikaHezekeli. Lapho labo ababubulayo nabakhalayo ngenxa yezinengiso ezenziwa ezweni nasebandleni bemukela uphawu. Ukubekwa uphawu kwenzeka lapho imimoya yasempumalanga yamaSulumane ivuthelisa ulaka ezizweni, ngaphambi nje kokuba isikhathi somusa sivalwe. Esahlukweni sesishiyagalombili sikaHezekeli izizukulwane ezine ze-Adventism ziphetha ngokuthi isizukulwane sesine sifanekiswe ngabaholi abangamashumi amabili nanhlanu abakhothamela ilanga.

That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.

Lowo mbono wanikezwa ngokomfanekiso ngosuku olulodwa ngaphambi komthetho weSonto, noma nje ngaphambi kokuvalwa komusa njengoba kufanekiselwa ngu six, six, six.

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

Kwase kwathi ngomnyaka wesithupha, ngenyanga yesithupha, ngosuku lwesihlanu lwenyanga, ngihlezi endlini yami, abadala bakwaJuda behlezi phambi kwami, isandla seNkosi uJehova sase sehla phezu kwami khona lapho. Ngase ngibona, bheka, isifaniso esifana nokubonakala komlilo: kusukela ekubonakaleni kwezinkalo zakhe kwehle, kwakungumlilo; kusukela ezinkalweni zakhe kwenyukela phezulu, kwakungathi ukubonakala kokukhanya, kufana nombala wenhlaka. Wayeselulela okwakunjengesimo sesandla, wangibamba ngoqhwaku lwezinwele zekhanda lami; umoya wangiphakamisa phakathi komhlaba nezulu, wangiyisa ngemibono kaNkulunkulu eJerusalema, emnyango wesango elingaphakathi elibheke ngasenyakatho; lapho kwakukhona isihlalo sesithombe somhawu, esivusa umhawu. Futhi, bheka, inkazimulo kaNkulunkulu ka-Israyeli yayikhona lapho, njengombono engawubona ethafeni. Hezekeli 8:1–4.

The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.

Umbono wonyaka wesithupha, inyanga yesithupha, nosuku lwesihlanu wafika ngaphambi nje kuka-‘666,’ uphawu lomthetho weSonto, lapho isikhathi somusa sivalwa ku-Adventism yaseLawodikeya. Lowo mbono wawungu-“ngokombono” uHezekeli “awubona ethafeni.” Umbono awubona ethafeni utholakala ngaphambili, esahlukweni sesithathu.

Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.

Ngase ngiyasukuma, ngaphuma ngaya ethafeni; bheka, inkazimulo kaJehova yayimi lapho, njengenkazimulo engayibona ngasemfuleni iKhebari; ngase ngiwa ngobuso bami phansi. Hezekeli 3:23.

The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.

Umbono “wethafa”, owawungumbono wonyaka wesithupha, wenyanga yesithupha, nowesihlanu lolo suku, wawungumbono uHezekeli ayewubonile ngaphambili ngasemfuleni iKhebari.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Kwathi-ke ngomnyaka wamashumi amathathu, ngenyanga yesine, ngosuku lwesihlanu lwenyanga, lapho ngiphakathi kwabathunjiweyo ngasemfuleni iKhebari, amazulu avuleka, ngabona imibono kaNkulunkulu. Hezekeli 1:1.

The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.

“Imibono kaNkulunkulu” uHezekeli “ayibona” ngasemfuleni iKhebari, kwakungumbono wethafa, owawungumbono ofanayo futhi nowakaHezekeli izahluko zesishiyagalombili kuya kweshumi nanye. Leyo mibono yethulwa esimweni sokuba uHezekeli ebheke ngaphakathi endaweni engcwele, okuyilapho kugcwaliseka khona umbono wesibuko sokubuka we-“marah” wesahluko seshumi. UHezekeli umele labo abahlanganyela ekukhanyeni okungokwesiprofetho okuphuma eNgcwelengcwele njengoba iSambulo sikaJesu Kristu sivezwa ngaphambi nje kokuvalwa komusa.

When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.

Lapho sikhomba umugqa weJubili weNkosi uJosiya oqala ngePhasika uphele ngo-Okthoba 22, sikhomba uphawu lwemikhosi yasentwasahlobo nemikhosi yasekwindla njengoba kubekiwe kuLevitikusi amashumi amabili nantathu. Lapho imikhosi yasentwasahlobo neyasekwindla ibekiwe ngamavesi angamashumi amabili nambili ngakunye, njengoba nje inkonzo kaHezekeli yayiyiminyaka engamashumi amabili nambili. Ukuvumelanisa uHezekeli onyakeni wamashumi amathathu womugqa weJubili kwenza ukuba ukuzalwa kukaHezekeli kuvumelane nemvuselelo kaJosiya. Uma ayeneminyaka engamashumi amathathu ngonyaka wamashumi amathathu womjikelezo weJubili, khona-ke uHezekeli wayeyobe ezelwe ngesikhathi sokuguqulwa kukaJosiya.

Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.

uHezekeli uwuphawu lwalabo okuthi ngokukholwa bangene eNdaweni Engcwelengcwele Kakhulu. Sebengaphakathi lapho, babona amasondo phakathi kwamasondo emelela ukudlalana okuyinkimbinkimbi kokusebenzisana kwabantu. NjengakuJohane encwadini yesAmbulo isahluko seshumi, uHezekeli umelela amaMillerite, kodwa ngokusobala kakhulu abayikhulu namashumi amane nane ezinkulungwane. Isiprofetho sakhe sesikhathi esihambisanayo seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu sifanekisa ukwahlulela kokugcina kwe-Adventism yaseLawodikeya ngokubhujiswa kweJerusalema, futhi sihlanganisa impicabadala yamashumi amathathu nesishiyagalombili namashumi amane.

It includes the symbolism of four hundred and thirty years.

Kuhlanganisa uphawu lweminyaka engamakhulu amane namashumi amathathu.

It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.

Kuhlanganisa isikhathi seminyaka emine esimelwe u-1333 kuya ku-1337, u-1449 kuya ku-1453, kanye no-1840 kuya ku-1844.

We will begin our considerations of this most important subject in the next article.

Sizoqala ukucabangela kwethu ngalesi sihloko esibaluleke kakhulu esihlokweni esilandelayo.

“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.

“Emibonweni eyanikwa u-Isaya, noHezekeli, noJohane sibona ukuthi izulu lixhumene eduze kangakanani nezehlakalo ezenzeka emhlabeni nokuthi lukhulu kangakanani ukunaka kukaNkulunkulu kulabo abathembekile kuYe.” Testimonies, ivolumu 5, 753.

“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.

“UKristu uqobo wayeyiNkosi yethempeli. Lapho eselishiya, inkazimulo yalo yayiyakusuka—leyo nkazimulo eyake yabonakala eNgcwelengcwele phezu kwesihlalo somusa, lapho umpristi omkhulu ayengena khona kanye kuphela ngonyaka, ngosuku olukhulu lokubuyisana, enegazi lomhlatshelo owabulawayo (olwaluyisibonakaliso segazi leNdodana kaNkulunkulu elachithwa ngenxa yezono zomhlaba), alifafaze phezu kwe-altare. Lokhu kwakuyiShekina, inkundla ebonakalayo kaJehova.

“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.

“Yilolu nkazimulo eyambulelwa u-Isaya, lapho ethi, ‘Ngomnyaka inkosi u-Uziya eyafa ngawo ngabona nami iNkosi ihlezi esihlalweni sobukhosi, iphakeme futhi iphakanyisiwe, nomphetho wengubo yayo wagcwala ithempeli’ [u-Isaya 6:1–8 ucashuniwe].” The Seventh-day Adventist Bible Commentary, ivolumu 4, 1139.

“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

“Umbono owanikwa u-Isaya umelela isimo sabantu bakaNkulunkulu ezinsukwini zokugcina. Banenhlanhla yokubona ngokukholwa umsebenzi oqhubekayo endlini engcwele yasezulwini. ‘Ithempeli likaNkulunkulu lavuleka ezulwini, kwabonakala ethempelini lakhe umphongolo wesivumelwano sakhe.’ Njengoba bebuka ngokukholwa bengene endaweni engcwelengcwele, futhi bebona umsebenzi kaKristu endlini engcwele yasezulwini, bayabona ukuthi bayisizwe esinezindebe ezingcolileyo,—isizwe esinezindebe ezivame ukukhuluma okuyize, nesiye amathalenta aso angangcweliswanga futhi angasetshenziselwanga inkazimulo kaNkulunkulu. Ngempela bangaphelelwa ithemba lapho beqhathanisa ubuthakathaka babo nokungabafanele kwabo nobumsulwa nobuhle besimilo sikaKristu esikhazimulayo. Kodwa uma bona, njengaye u-Isaya, bemukela umbono iNkosi ehlose ukuba wenziwe enhliziyweni, uma bethobisa imiphefumulo yabo phambi kukaNkulunkulu, likhona ithemba kubo. Umnsalo wesithembiso uphezu kwesihlalo sobukhosi, futhi umsebenzi owenzelwa u-Isaya uyokwenziwa kubo. UNkulunkulu uyophendula izicelo ezivela enhliziyweni ephukileyo.”

“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

“Injongo yalomsebenzi omkhulu nowesabekayo kaNkulunkulu iwukubuthela ndawonye izithungu esibayeni sasezulwini; ngokuba umhlaba uyakugcwala ngenkazimulo yeNkosi. Ngakho-ke makungabikho noyedwa odangala lapho ebona ububi obubusa yonke indawo futhi ezwa amazwi aphuma ezindebeni ezingcolileyo. Lapho amandla obumnyama ezihlela ngokulandelana ukumelana nabantu bakaNkulunkulu; lapho uSathane eyoqoqa amabutho akhe ukuze kube khona impi yokugcina enkulu, futhi amandla akhe ebonakala emakhulu futhi ecishe anqobe ngokuphelele, ukubona ngokucacileyo inkazimulo yobunkulunkulu, isihlalo sobukhosi esiphakeme nesiphakanyisiwe, esigobile ngomnsalo wesithembiso, kuyakuletha induduzo, ukuqiniseka, nokuthula.” Review and Herald, December 22, 1896.

“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

“Ezingwini zomfula iKhebari, uHezekeli wabona isivunguvungu sibonakala sivela enyakatho, ‘ifu elikhulu, nomlilo ozigoqayo, nokukhanya kwakukuzungezile, futhi phakathi kwawo kwakukhona okunjengombala wenhlaka.’ Amasondo amaningi, ephesheya omunye komunye, ayeshukunyiswa yizidalwa eziphilayo ezine. Phezu kwazo zonke lezi ‘kwakukhona okufana nesihlalo sobukhosi, okubukeka njengetshe lesafire; naphezu kokufana nesihlalo sobukhosi kwakukhona okufana nokubukeka komuntu phezu kwaso.’ ‘Kwase kubonakala kumaKherubi isimo sesandla somuntu ngaphansi kwamaphiko awo.’ Hezekeli 1:4, 26; 10:8. Amasondo ayeyinkimbinkimbi kakhulu ekuhlelweni kwawo kangangokuthi ekuqaleni ayebonakala engathi adidekile; kodwa ayehamba ngokuvumelana okuphelele. Izidalwa zasezulwini, ezazisekelwa futhi ziqondiswa yisandla esingaphansi kwamaphiko amaKherubi, yizo ezaziqhuba la masondo; phezu kwazo, esihlalweni sobukhosi sesafire, kwakukhona oPhakade; futhi sasizungeze isihlalo sobukhosi uthingo lwenkosazana, uphawu lwesihe sobuNkulunkulu.

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Njengoba izinkimbinkimbi ezinjengamasondo zaziqondiswa yisandla esasingaphansi kwamaphiko amakherubi, kanjalo nokudlaleka okuyinkimbinkimbi kwezigigaba zabantu kungaphansi kokulawula kukaNkulunkulu. Phakathi kombango nesiyaluyalu sezizwe, Yena ohlezi ngaphezu kwamakherubi usaqondisa izindaba zomhlaba.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Umlando wezizwe ezithi ngokulandelana kwazo zaba nesabelo sesikhathi nendawo ezazabelwe yona, zifakaza ngokungazi ngeqiniso zona ngokwazo ezingazange zazi incazelo yalo, ukhuluma kithi. Kuzo zonke izizwe nakubo bonke abantu ngabanye banamuhla uNkulunkulu ubabele indawo ecebeni laKhe elikhulu. Namuhla abantu nezizwe kuyalinganiswa ngentambo yokuhlola esesandleni saLowo ongenzi phutha. Bonke, ngokuzikhethela kwabo siqu, bayanquma isiphetho sabo, futhi uNkulunkulu ulawula phezu kwakho konke ukuze kufezeke izinhloso zaKhe.

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.

“Umlando lowo u-MINA OMKHULU AKHONA awumakisile ezwini laKhe, ehlanganisa isixhumanisi ngesixhumanisi ochungechungeni lwesiprofetho, kusukela ephakadeni eladlulayo kuya ephakadeni elizayo, usitshela ukuthi sikuphi namuhla ekuqhubekeni kwezikhathi, nokuthi yini engalindelwa esikhathini esizayo. Konke isiprofetho esesikubikezele ukuba kwenzeke, kuze kube kulesi sikhathi samanje, sekulandelwe emakhasini omlando, futhi singaqiniseka ukuthi konke okusasele okuzayo kuyogcwaliseka ngokulandelana kwako.” Education, 178.