Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”

UHezekeli umelela labo abenziwe umsebenzi wokufundiswa yiNgonyama yesizwe sakwaJuda, futhi imfundiso yayo eyisisekelo ithi “umugqa phezu komugqa.”

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.

Wathi kubo: Lokhu kungukuphumula eningaphumuza ngakho okhatheleyo; lokhu kungukuhlunyeleliswa; nokho kabalalelanga. Kepha izwi leNkosi laba kubo umyalo phezu komyalo, umyalo phezu komyalo; umugqa phezu komugqa, umugqa phezu komugqa; lapha kancane, laphaya kancane; ukuze bahambe, bawe ngomhlane, bephuke, babanjwe ogibeni, bathunjwe. U-Isaya 28:12, 13.

Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Jubilee. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.

Njengamanje iNgonyama yesizwe sakwaJuda ivula incwadi kaHezekeli. Siyatshelwa ukuthi uHezekeli ungumpristi ngonyaka wamashumi amathathu, noma ngabe “amashumi amathathu” emele iminyaka yakhe engokomfanekiso njengompristi, noma unyaka wamashumi amathathu emgqeni wesiprofetho owaqala ngeJubili Elikhulu likaJosiya. Ubupristi bokugcina bezinsuku zokugcina buyibo abayizinkulungwane eziyikhulu namashumi amane nane, futhi imilando yasendulo engokoqobo iyisifanekiso somlando ongokomfanekiso ezinsukwini zokugcina.

But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.

Kepha nina niyakuthiwa ningabaPristi beNkosi; abantu bayakunibiza ngokuthi niyiziKhonzi zikaNkulunkulu wethu; niyakudla ingcebo yezizwe, futhi niyakuziqhayisa ngodumo lwazo. Isaya 61:6.

Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.

UZakariya unguphawu lwabantu bakaNkulunkulu ezinsukwini zokugcina—umlando ongcwele ofakazelwa yibo bonke ubufakazi besiprofetho. Lowo mlando ongcwele ungumnyakazo wengelosi yesithathu, owafaniswa ngokukhethekile ngomnyakazo wengelosi yokuqala ngonyaka ka-1840. Umnyakazo wengelosi yokuqala wawuyingelosi ye-alpha kulezo zingelosi ezintathu, kanti eyesithathu iyingelosi ye-omega. Ngakho-ke uHezekeli uhlanganiswa noPetru esikhathini sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane. Umlando ongokomfanekiso lapho kokubili uPetru noHezekeli bekhona khona, umelelwa njengomlando wasePanium.

The Little Book

Incwadana Encane

Ezekiel takes the little book, as did John in Revelation ten.

UHezekeli uthatha incwadi encane, njengoba noJohane enza kusAmbulo 10.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.

Kepha wena, ndodana yomuntu, yizwa engikushoyo kuwe; ungabi yihlongandlebe njengaleyo ndlu eyihlongandlebe; vula umlomo wakho, udle engikunika khona. Kwathi lapho ngibuka, bheka, isandla sathunyelwa kimi; futhi, bheka, kwakukhona umqulu wencwadi kuso; sawendlala phambi kwami; futhi wawubhaliwe ngaphakathi nangaphandle; futhi kwakulotshiwe kuwo izililo, nokukhala, nosizi. Waphinda wathi kimi: Ndodana yomuntu, dla okutholayo; dla lo mqulu, uhambe uyokhuluma kuyo indlu yakwa-Israyeli. Ngakho ngavula umlomo wami, wangidlisisa lowo mqulu. Wayesethi kimi: Ndodana yomuntu, yidla ngesisu sakho, ugcwalise amathumbu akho ngalo mqulu engikunika wona. Ngase ngiwudla; wawusemlonyeni wami umnandi njengoju. Hezekeli 2:8–10, 3:1–3.

In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.

EsAmbulweni isahluko seshumi, uJohane udla incwadi encane, futhi sonke leso sahluko simelela ukubonakaliswa kwamandla kaNkulunkulu kusukela ngo-11 Agasti 1840 kuze kube ngu-22 Okthoba 1844.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

“Ingelosi ehlangana ekumemezeleni umlayezo wengelosi yesithathu iyokhanyisa umhlaba wonke ngenkazimulo yayo. Lapha kubikezelwa umsebenzi wobubanzi bomhlaba wonke nowamandla angajwayelekile. Inhlangano yokulindela ukufika kukaKristu ka-1840–44 yaba ukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu; umlayezo wengelosi yokuqala wathwalwa wayiswa kuzo zonke izikhungo zezithunywa zevangeli emhlabeni, futhi kwamanye amazwe kwaba khona intshisekelo enkulu kunazo zonke kwezenkolo eke yabonwa kunoma yiliphi izwe kusukela eNguqukweni yenkolo yekhulu leshumi nesithupha; kodwa lokhu kuyodlulwa ukunyakaza okunamandla ngaphansi kwesixwayiso sokugcina sengwelezi yesithathu.” The Great Controversy, 611.

Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.

Hezekeli uhambisana noJohane esahlukweni seshumi seSambulo, ngakho uPetru, uJohane noHezekeli bema ndawonye endaweni abayabelwe ngayo ngesikhathi sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane.

1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.

1840 kuya ku-1844 limelela isikhathi seminyaka emine esaqala lapho isiprofetho sesikhathi esaqala ngesikhathi seminyaka eyikhulu namashumi amahlanu ngoJulayi 27, 1299. Lezo “zinyanga ezinhlanu” zaphela zahlangana nesiprofetho sesikhathi seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu esaphetha ngo-Agasti 11, 1840, lapho ukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu kwabonakaliswa kwaze kwaba ngu-Okthoba 22, 1844. Khona-ke ukusetshenziswa kwesikhathi sesiprofetho kwaphela.

And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.

Wafunga ngaye ophila kuze kube phakade naphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, ukuthi isikhathi asisayikuba khona. IsAmbulo 10:6.

Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.

Isikhathi sesiprofetho saphela njengokusetshenziswa okuvumelekile kwesiprofetho ngo-Okthoba 22, 1844. UHezekeli, uPetru noJohane ngamunye umele izintombi ezihlakaniphileyo zikaNkulunkulu zenhlangano yengelosi yokuqala neyesibili, kanye nenhlangano yengelosi yesithathu.

Visions

Imibono

The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.

Izahluko “eziyishumi nanye” zokuqala zikaHezekeli ziveza uchungechunge “lwemibono,” njengoba kubekiwe evesini lokuqala lesahluko sokuqala.

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.

Kwase kwathi ngomnyaka wamashumi amathathu, ngenyanga yesine, ngosuku lwesihlanu lwenyanga, ngisekamongweni wabathunjiweyo ngasemfuleni iKhebari, amazulu avuleka, ngabona imibono kaNkulunkulu. Hezekeli 1:1.

The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.

“Imibono” yezahluko zokuqala eziyishumi nanye yanikezwa kuqala esahlukweni sokuqala ngasemfuleni iKhebari, yabe seyandiswe embonweni wesahluko sesithathu “ethafeni,” yaphinde yandiswa futhi embonweni wesahluko sesishiyagalombili eJerusalema. Lezi zindawo ezintathu—umfula iKhebari, ithafa, neJerusalema—zimelela imibono emithathu, yona ndawonye eyakha umbono owodwa, okuwuyo “imibono” yevesi lokuqala neyezahluko zokuqala ‘eziyishumi nanye’.

Jubilee

IJubili

Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.

Ukuthatha unyaka wamashumi amathathu njengonyaka wamashumi amathathu womjikelezo weJubili owaqala ngePhasika elidumile likaJosiya, wase uphela ngo-Okthoba 22, kusekelwa kalula, ngokuba lowo mugqa othile womlando ongcwele uvezwa ngokucacile, umugqa phezu komugqa, ngofakazi abangaphezu koyedwa. Njengesibonelo; iPhasika limelela imikhosi yaseNtwasahlobo kanti usuku lokubuyisana lumelela imikhosi yaseKwindla. Ngakho-ke uLevitikusi amashumi amabili nantathu uqondaniswe nomjikelezo weJubili owaqala ngoJosiya. Kukhona neminye imigqa eqondaniswana nomlando omelelwe yinkosi uJosiya kuze kube ngu-Okthoba 22, 573 BC. Ukugcwaliseka komlando ngo-Okthoba 22, 573 BC komnyaka weJubili kusekelwa yizazi-mlando.

The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.

Izazi zezikhathi ngokuvamile ziyayamukela ngokukhululeka indlela yokubeka usuku lokubuyisana ku-October 22, 573 BC, futhi nePhasika Elikhulu likaJosiya ngo-622 BC nalo liyisikhathi esamukelekayo kulabo bahlaziyi bezikhathi zeBhayibheli. IPhasika, elaliyisifanekiselo semikhosi yasentwasahlobo, laqala umjikelezo weJubili weminyaka engamashumi amane nesishiyagalolunye, owaphetha ngesifanekiselo semikhosi yasekwindla ngosuku lokubuyisana. Amaviki ayisikhombisa eminyaka ayakha iminyaka engamashumi amane nesishiyagalolunye ayeyizifanekiselo zeSabatha lomhlaba.

“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.

“Kuwo wonke amakhasi, noma kungumlando, noma isiyalo, noma isiprofetho, imiBhalo yeTestamente Elidala ikhanyiswe ngenkazimulo yeNdodana kaNkulunkulu. Ngokwezinga lokuthi kwakungokokusungulwa nguNkulunkulu, lonke uhlelo lobuJuda lwaluyisiprofetho esihlanganisiwe sevangeli. NgoKristu “bonke abaprofethi bayafakaza.” Izenzo 10:43. Kusukela esithembisweni esanikezwa u-Adamu, kwehle ngomugqa wabokhokho nangohlelo lomthetho, ukukhanya okukhazimulayo kwezulu kwenza zacaca izinyathelo zoMhlengi. Ababoni babona iNkanyezi yaseBetlehema, uShilo ozayo, njengoba izinto ezizayo zedlula phambi kwabo zilandelana ngokuyimfihlakalo. Kuyo yonke imihlatshelo kwaboniswa ukufa kukaKristu. Kuzo zonke izinkungu zempepho kwenyuka ukulunga kwaKhe. Ngalo lonke uphondo lwejubili kwavakaliswa igama laKhe. Emfihlakalweni eyesabekayo yendawo engcwelengcwele kunazo zonke kwakuhlala inkazimulo yaKhe.” The Desire of Ages, 211.

Seventeen

Ishumi nesikhombisa

Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.

UZedekiya wayethathwe wayiswa eBabiloni ngesikhathi iJerusalema liwa, eminyakeni eyishumi nane ngaphambi kuka-573 BC. Izazi-mlando zamaJuda ziveza umjikelezo weJubili kusukela kuJosiya ngo-622 kuya ku-Okthoba 22, 573 njengomjikelezo weJubili weshumi nesikhombisa. Isikhathi kusukela empini yaseRaphia kuya empini yasePanium sasingeminyaka eyishumi nesikhombisa. UPtolemy wayengumnqobi empini yaseRaphia, futhi wabusa njengenkosi yaseningizimu iminyaka eyishumi nesikhombisa. Kusukela eMthethweni waseMilan kuze kube yilapho uConstantine ehlukanisa umbuso wakhe ngo-330, kwakuyiminyaka eyishumi nesikhombisa. Emjikelezweni weJubili weshumi nesikhombisa iJerusalema labhujiswa nguNebukadinesari.

For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.

Ngokuba abantwana bakwa-Israyeli bayakuhlala izinsuku eziningi bengenankosi, bengenanduna, bengenamhlatshelo, bengenansika, bengenayo i-efodi, bengenawo amatherefimi; emva kwalokho abantwana bakwa-Israyeli bayakubuya, bafune uJehova uNkulunkulu wabo, noDavide inkosi yabo; bamesabe uJehova kanye nobuhle bakhe ezinsukwini zokugcina. Hoseya 3:4, 5.

Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.

UHoseya ukhuluma ngendaba ephathelene ngokuqondile nokuthunjwa kukaZedekiya, nakuba futhi imelela ukuqala kokuthunjwa kombuso wasenyakatho ngo-723 BC. Isizathu esenza ukuthi lesi siqephu sikaHoseya sihlangane nobufakazi bukaHezekeli simayelana nokwenqatshwa kukaNkulunkulu lapho u-Israyeli ephikelela ekufuneni inkosi engumuntu. Isifiso sika-Israyeli sokubuswa inkosi engumuntu, kunokuba kubuswe yiNkosi enguNkulunkulu, simelelwa njengokuthi “ukuzigqaja kwamandla akho” ekwahlulelweni “kwezikhathi eziyisikhombisa” kuLevitikusi 26.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Uma, uma ningakalaleli ngenxa yakho konke lokhu, ngiyakunezela nginijezise kasikhombisa ngenxa yezono zenu. Ngiyakwephula ukuziqhenya kwamandla enu; ngenze izulu lenu libe njengensimbi, nomhlaba wenu ube njengethusi. Levitikusi 26:18, 19.

The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.

“Ukuziqhenya kwamandla enu” kufanekisa isifiso sika-Israyeli sokuba njengomhlaba nokuba nenkosi yabo uqobo. Ukususwa kwenkosi embusweni wasenyakatho ngo-723 BC, bese kuthi ukuthunjwa kwenkosi uZedekiya kombuso waseningizimu ngo-586 BC, kufanekisa ukuphulwa “kokuziqhenya” kuka-Israyeli wasendulo, futhi ukuziqhenya kwandulela ukuwa. Esiprofethweni seBhayibheli “amandla” ayinkosi noma umbuso, futhi ukuziqhenya kuka-Israyeli ekuzitholeleni inkosi engumuntu kuphawula ukwenqatshwa kombuso wentando kaNkulunkulu kanye neNkosi enguMvelinqangi.

And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.

Kwathi, lapho uSamuweli esemdala, wamisa amadodana akhe ukuba abe ngabahluleli phezu kuka-Israyeli. Igama lezibulo lakhe lalinguJoweli; negama lesibili lalingu-Abiya: ayengabahluleli eBherisheba. Kepha amadodana akhe awahambanga ezindleleni zakhe, kodwa aphambukela ekufuneni inzuzo embi, athatha izifumbathiso, aphendukezela ukwahlulela. Khona-ke bonke abadala bakwa-Israyeli babuthana ndawonye, beza kuSamuweli eRama, bathi kuye: Bheka, usumdala, namadodana akho awahambi ezindleleni zakho; ngakho-ke manje simisele inkosi ukuba isahlulele njengazo zonke izizwe. Kodwa leyo nto ayimthokozisanga uSamuweli, lapho bethi: Siphe inkosi ukuba isahlulele. USamuweli wayesethandaza kuJehova. UJehova wayesethi kuSamuweli: Lalela izwi labantu kukho konke abakushoyo kuwe; ngokuba akusikho wena abakulahlile, kodwa yilimina abalilahle, ukuze ngingabusi phezu kwabo. Njengayo yonke imisebenzi abayenzile kusukela osukwini engabakhuphula ngalo eGibithe kuze kube yilolu suku, abangishiya ngalo bakhonza abanye onkulunkulu, benza njalo nakuwe. Manje-ke lalela izwi labo; nokho ubafakazele ngokuqinile, ubabonise indlela yenkosi eyakubusa phezu kwabo. 1 Samuweli 8:1–9.

It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”

Kufanele kuqashelwe ukuthi ngaleso sikhathi u-Israyeli akazange anqabe uNkulunkulu kuphela njengeNkosi yabo, kodwa wenqaba futhi noMoya Wesiprofetho, njengoba wawumelwe nguSamuweli, ngokuba kuthiwa, “bangishiyile, bakhonza abanye onkulunkulu, benza kanjalo nakuwe.”

“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

“USathane uhlala njalo ephokophele ukungenisa okungamanga—ukuze ahole abantu baphambuke eqinisweni. Inkohliso yokugcina kakhulu kaSathane iyakuba ngukwenza ubufakazi bukaMoya kaNkulunkulu bube yize. ‘Lapho kungekho umbono, abantu bayabhubha’ (Izaga 29:18). USathane uyosebenza ngobuqili obukhulu, ngezindlela ezehlukene nangamathuluzi ezehlukene, ukuze aphazamise ukwethenjwa kwabantu bakaNkulunkulu abaseleyo ebufakazini beqiniso.

“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

“Kuyokwakhiwa inzondo emelene noBufakazi engesikaSathane. Imisebenzi kaSathane iyoba ngeyokuphazamisa ukholo lwamabandla kubo, ngenxa yalesi sizathu: USathane angeke abe nendlela ecace kangaka yokungenisa izinkohliso zakhe nokubopha imiphefumulo ezinkohlisweni zakhe uma izixwayiso, nokukhuza, nokweluleka koMoya kaNkulunkulu kulalelwa.” Selected Messages, incwadi 1, 48.

The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”

Inkohliso yokugcina embusweni kaNkulunkulu wakwa-Israyeli wasendulo kwakuwukwenqatshwa kungabi nguNkulunkulu kuphela, kodwa noMoya Wesiprofetho. Lokho kwenqatshwa ngo-1097 BC kufanekisa inkohliso yokugcina yobu-Adventist bosuku lwesikhombisa baseLawodikeya ngo-1863. “Izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha ziyiziZwi likaNkulunkulu, futhi uMoya Wesiprofetho usho ngalezo “zikhathi eziyisikhombisa” ukuthi “akufanele ziguqulwe.”

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

“Ngibonile ukuthi ishadi lika-1843 laliholwa yisandla seNkosi, nokuthi alifanele liguqulwe; ukuthi izibalo zazinjengokuba Yona yayizifuna; ukuthi isandla saYo sasiphezu kwalo futhi safihla iphutha kwezinye izibalo, ukuze kungabikho noyedwa owayengalibona, kwaze kwaba yilapho isandla saYo sesisusiwe.” Early Writings, 74.

The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.

UMoya Wesiprofetho ngokusobala wavuma “izikhathi eziyisikhombisa,” futhi ukuvuma kwakhe kwakuyisixwayiso sokuthi kungaguqulwa izibalo ezisemashadini, okuyilo “izikhathi eziyisikhombisa” okuyikholomu ephakathi kanye nekhona elingaphezulu ngakwesokudla. Ngoshadi-mbumbulu luka-Uriah Smith ngo-1863, ukwaliwa okuqhubekayo kwamaqiniso ayisisekelo, okwafanekiswa ngu-Israyeli wasendulo ekulahleni kwabo uNkulunkulu, futhi uMoya Wesiprofetho wakhomba ukuhlubuka kuka-1863. Usuku lokuhlubuka kuka-1863 luyavumelana nomugqa wesiprofetho obekwe encwadini kaHezekeli. Kulowo mugqa womlando, isiphetho sasiwukubhujiswa kweJerusalema, okwafanekisa umthetho weSonto. U-1863 kuya emthethweni weSonto osuzofika ngokushesha kwafaniswa ngomlando wenkosi uSawule ngo-1097 BC kuya kuZedekiya ngo-586 BC.

Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.

UZedekiya wayiswa eBhabhiloni eyisigqila eminyakeni eyishumi nane ngaphambi kweJubili lika-573 BC. Umjikelezo weJubili weshumi nesikhombisa waqala ngo-622 BC, futhi ngonyaka wamashumi amathathu uHezekeli ubekwa obala njengompristi ngo-591 BC, kwase kuthi eminyakeni emihlanu kamuva iJerusalema labhujiswa ngo-586 BC. Labhujiswa ngalolo suku olufanayo lonyaka njengoba labhujiswa ngalo okwesibili ngo-AD 70 nguThithu. Ivesi lokuqala likaHezekeli isahluko sokuqala lingeminyaka emihlanu ngaphambi kokubhujiswa kweJerusalema futhi lingeminyaka eyishumi nesishiyagalolunye ngaphambi kombono wethempeli wesahluko 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 konyaka, ngosuku lweshumi lwenyanga, ngomnyaka weshumi nane emva kokuba umuzi usushaywe, ngalolo suku lona kanye isandla seNkosi saba phezu kwami, sangiyisa khona. Hezekeli 40:1.

For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.

Ngenxa yokungalaleli isivumelwano seSabatha sezwe, uNkulunkulu wabeka ngokusobala ukuthi “izikhathi eziyisikhombisa” ziyakuba yisiqalekiso ngenxa yokungalaleli umnyaka wesikhombisa, okuyiSabatha sezwe. “Isikhathi” singumnyaka, futhi “umnyaka” uyizinsuku ezingamakhulu amathathu namashumi ayisithupha, kanti izikhathi eziyisikhombisa eziphindwe ngezinsuku ezingamakhulu amathathu namashumi ayisithupha zenza iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. Kungenzeka ukuthi amaMillerite awasebenzisanga inkulumo ethi “amashumi amabili nanhlanu namakhulu amabili,” kodwa womabili amashadi awo angcwele aveza ngenani leyo minyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili.

The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.

Ukumenyezelwa kwesiqalekiso sezikhathi eziyisikhombisa phezu kokubili kombuso osenyakatho wakwa-Israyeli nombuso oseningizimu wakwaJuda kwakuyingxenye yokuqala, noma ungathi “eyesisekelo,” noma ungaze uthi ukuqonda “okungu-alpha” kukaWilliam Miller. Ngo-1863 ibandla lamaSeventh-day Adventist laseLawodikeya lalenqaba ukuqonda okuyisisekelo kokutholakele kukaMiller; “okutholakele” okwakumele lonke isisekelo senhlangano yamaMillerite. Ugqozi lwayixwayisa ngokuqondile ukuthi lokhu kungase kwenzeke, futhi sekwenzekile, futhi kwenzeka kudala.

The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.

Isisekelo sethempeli elaphinde lakhiwa ngemva kokuthunjwa eBhabhiloni saqedwa phakathi komlando wesimemezelo sokuqala, nangaphambi kwesimemezelo sesibili. Ithempeli lakhiwa ngokupheleleyo emlandweni wesimemezelo sesibili. Esimemezelweni sesithathu ukubusa kwesizwe kwabuyiselwa ku-Israyeli wasendulo ongokoqobo. UWilliam Miller wamela ingelosi yokuqala eyafika ngo-1798 futhi yanikwa amandla ngo-Agasti 11, 1840. Ingelosi yesibili yafika ngemva kokuba izisekelo sezibekiwe, njengoba kumelwe yitshathi ka-1843, eyanyatheliswa ngoMeyi ka-1842. Ekudumazekeni kokuqala kuka-1844, okuwukudumazeka kwe-alpha kuka-1844, ingelosi yesibili kanye nesikhathi sokulibala emfanekisweni wezintombi nabo bafika, futhi lapho umlayezo wengelosi yesibili unikwa amandla emhlanganweni wenkambu yase-Exeter ithempeli laqedwa. Kwase kuthi ekudumazekeni okukhulu, noma kwe-omega, kuka-1844, isiThunywa seSivumelwano safika masinyane ethempelini laSo, ekugcwalisekeni kweminyaka eyizinkulungwane ezimbili namakhulu amathathu eyaqala ngesimemezelo sesithathu futhi yaphela ngokufika kwengelosi yesithathu.

Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.

UJosiya usho ukuthi “isisekelo sikaNkulunkulu.” Kungakhathaliseki ukuthi kuyinkosi uJosiya noma uJosiah Litch; bobabili bayizimpawu zezisekelo, njengoba zivezwe emlandweni wesimemezelo sokuqala nanjengoba zimelelwe yimikhosi yasentwasahlobo ebekwe phambili emavesini angamashumi amabili nambili okuqala kaLevitikusi amashumi amabili nantathu. Izisekelo, imikhosi yasentwasahlobo, nesimemezelo sokuqala, konke kuyizimpawu zika-1840 nokunikwa amandla kwengelosi yokuqala. Umhla ka-Okthoba 22, 573 BC, njengoba ubekwe kuHezekeli isahluko samashumi amane nevesi lokuqala, uwuphawu luka-Okthoba 22, 1844 nokuvulwa kokwahlulelwa kwabafileyo, futhi futhi uwuphawu lukaSepthemba 11, 2001 ekuvulweni kokwahlulelwa kwabaphilayo. Noma ubani obelokhu elandela lezi zihloko kufanele azi izindlela zokusetshenziswa engizisebenzisayo.

Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.

UHezekeli uwuphawu ngaphakathi komlando wesiprofetho omelwe emibhalweni yakhe. UHezekeli ukhona lapho amadoda angamashumi amabili nanhlanu ekhothamela ilanga ekupheleni kwesahluko sesishiyagalombili. Wayekhona futhi ezahlukweni ezilandelayo njengoba ‘ukubekwa uphawu okulandelwa ukubulawa’ kwehlela iJerusalema, u-Ellen White ayichaza njengebandla lama-Seventh-day Adventist. Ezahlukweni zokuqala eziyishumi nanye, uHezekeli ungeniswa endlini engcwele yasezulwini ukuze amukele iziqondiso zakhe, njengoba amaMillerite abizelwa ukwenza ngo-1844, nanjengoba nalokhu kuhamba manje kubizelwa ukwenza.

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 24:24.

Ngakho uHezekeli uyisibonakaliso kini; njengakho konke akwenzileyo, nani niyakwenza; futhi lapho lokhu sekufika, niyakwazi ukuthi mina nginguJehova uNkulunkulu. Hezekeli 24:24.

When This Cometh

Lapho Lokhu Kufika

When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”

Lapho sifinyelela kulelo zinga ezinsukwini zokugcina lapho izinto uHezekeli azibonisa zibuye ziphindaphindeke phakathi kwabantu bakaNkulunkulu, khona-ke sesifinyelele esibonakalisweni sikaHezekeli. Lapho wazi ukuthi uHezekeli umelela abayizinkulungwane eziyikhulu namashumi amane nane, futhi ukwazi lokho ngezinga lokukholwa nokuqonda elinomlindelo ongcwelisiweyo wokuthi konke uHezekeli akubonisa emibhalweni yakhe kufanekisela uchungechunge olungcwele lwezehlakalo ezinsukwini zokugcina ezithinta abayizinkulungwane eziyikhulu namashumi amane nane—lapho usukwazi lokho, khona-ke “niyakukwazi” ukuthi “iNkosi” “inguNkulunkulu.”

We will continue these thoughts in the next article.

Sizoqhubeka nale micabango esihlokweni esilandelayo.