Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night.”
UHezekeli waziwa ngokuthi “umprofethi wokulila,” ngoba uyisifanekiselo salabo abayinkulungwane eziyikhulu namashumi amane nane, okuthi esahlukweni sesishiyagalolunye sencwadi yakhe balile (bebubula futhi bekhala) ngenxa yezinengiso ezenziwa ezweni nasebandleni. Kuleso siqephu esivela ku-Testimonies esasicaphune esihlokweni esedlule, uDade White wabhala, “Umprofethi uqobo wayengowezizwe ezweni elingelakhe, lapho ukubusa kwesifiso esingenamkhawulo kanye nonya olunesihluku kwakuphakeme ngaphezu kwakho konke. Lokho akubona nakuzwa ngobushiqela babantu nangokona kwabo kwahlupha umphefumulo wakhe, futhi walila kabuhlungu imini nobusuku.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Abayizinkulungwane eziyikhulu namashumi amane nane bayibo “abaxoshiweyo bakwa-Israyeli,” ababesakazekile, njengoba kufanekiswa nguHezekeli ethathwa ebugqilini. Inqubo yokubekwa uphawu efanekiswa kuHezekeli isahluko sesishiyagalolunye iyafana naleyo yesAmbulo isahluko sesikhombisa, futhi zombili lezo zahluko zifanekiswa njengesezizokwenzeka ezinsukwini zokugcina.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Lokhu kubekwa uphawu kwezinceku zikaNkulunkulu kuyikho kanye lokho okwaboniswa uHezekeli embonweni.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Evela esihlalweni sobukhosi, uNkulunkulu uqondisa amakherubi, wona abe eselawula amasondo. UHezekeli kwakufanele aqonde ngombono ukuthi uNkulunkulu wayelawula, ngisho nangesikhathi lapho konke kwakubonakala kusekudidekeni. USister White uthi “ngendlela efanayo” ngemva kokubeka obala ukwakheka kukaNkulunkulu esihlalweni sobukhosi, oqondisa amakherubi ayephethe izindaba zomhlaba, njengoba echaza uJohane esendaweni engcwele lapho uKristu ayehamba phakathi kwamabandla ayisikhombisa. UHezekeli noJohane bayizimpawu zalabo abaphila ngesikhathi sokubekwa uphawu sabayikhulu namashumi amane nane ezinkulungwane abathi, njengoba ugqozi luloba, “Izigigaba eziyokwenziwa emhlabeni wethu azikaze ngisho ziphushwe emicabangweni.”
Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Ngokuqinisekile, ngesikhathi uDade uWhite ebhala lawo mazwi, lawo mazwi ayeyiqiniso; kodwa ngesikhathi sokubekwa uphawu athola ukugcwaliseka kwawo okuphelele. Eminyakeni engamashumi amabili edlule noma cishe, ngabe wawungacabanga yini ngalokho okwenzeka manje emhlabeni mayelana nokuvunguzela kwezinkumbi zobu-Islamu? Izinkumbi njengophawu lobu-Islamu esahlukweni sesishiyagalolunye seSambulo zihlanganisa ukufuduka kwezinkumbi zasenyakatho ye-Afrika emvelweni. Lezo zinkumbi ezivunguzelayo, endleleni yazo yokufuduka e-Afrika, ziyahambelana nesimo sezwe esathathwa ubu-Islamu. Ubu-Islamu buyinzalo ka-Ishmayeli, futhi unina ka-Ishmayeli kwakunguHagari. UHagari usho “ukundiza” noma “ukubaleka.” Ngesi-Arabhu igama livamise ukubhalwa ngokuthi Hajar (هاجر), futhi lixhumene nempande efanayo esinika igama elithi Hijra (ukufuduka/ukubaleka kukaMuhammad). Izimpande zobu-Islamu zihlotshaniswa hhayi kuphela nokuvunguzela kwezinkumbi, kodwa lezo zimpande zihlanganisa nencazelo yokufuduka. Ngabe ukhona owake waphupha ukuthi ukufuduka okungekho emthethweni kwakuyisibonakaliso senkumbi yobu-Islamu?
Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.
Ingabe ukhona owaphupha ukuthi amakhomanisi omhlaba wonke ayokwakha umfelandawonye nezixuku zamaSulumane? Kokubili u-Islam namandla kadrako wabaholi bomhlaba wonke kukhuphuka kuphuma emgodini ongenasiphelo ngokweSambulo 9/11 ngokulandelana kwazo, kanti lowo mgodi ongenasiphelo umele ukubonakaliswa kwamandla kaSathane. Bobabili laba ababambisene njengamanje bayizikhali zikaSathane ngokwemibhalo yeqiniso.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Lapho sebeqedile [sebeqedisa] ubufakazi babo.’ Isikhathi lapho ofakazi ababili kwakufanele baprofethe begqoke indwangu yamasaka saphela ngo-1798. Njengoba babesondela ekupheleni komsebenzi wabo ekusithekeni, kwakuzakwenziwa impi phezu kwabo yilawo mandla amelwe ‘njengesilo esenyuka siphuma emgodini ongenasiphelo.’ Ezinhlakeni eziningi zaseYurophu amandla ayebusa eBandleni naseMbuso aye, amakhulu eminyaka, elawulwa nguSathane, ngesikhungo sobupapa. Kodwa lapha kuvezwa ukubonakaliswa okusha kwamandla kaSathane.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
Lapha uDade White ukhomba ukufika kobusoshiyali esikhathini seNguquko yaseFrance, kuyilapho ephawula futhi ukuthi uSathane ulawula namandla obupapa. Amandla obupapa nawo aphuma emgodini ongenasiphelo esAmbulelweni isahluko seshumi nesikhombisa, futhi esahlukweni sesishiyagalolunye seSambulo, ubuSulumane buyintuthu eyaphuma emgodini ongenasiphelo. Iphuzu lisalokhu limi; ingabe ugqozi lwalusho ngempela ukuthi, “Izigcawu ezizokwenzeka emhlabeni wethu azikakaze zicatshangwe ngisho nokucatshangwa?” Ubani owacabanga ukuthi ubuSulumane manje buyosabalala kulo lonke elaseYurophu futhi manje behlela phezu kwamazwe aseMelika? Ingabe wacabanga ukuthi izinkumbi zaziyosakazwa emhlabeni wonke ngabahwebi bomhlaba beZizwe Ezihlangene, iNhlangano YaseYurophu, neqembu lentando yeningi lase-United States?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
Ngubani owaphupha ukuthi izikhungo zemfundo zaziyonqotshwa umfelandawonye wobuKhomanisi nobuSulumane manje osuxhaswa ngemali yentela yezakhamuzi, ezingazange neze zihlose ukuthi leyo mali yazo yentela isetshenziselwe ukubhubhisa isizwe esihlinzeka ngayo leyo mali yentela.
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out that fact the every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
Ngubani owaphupha ukuthi iGreat Britain ingakhuthaza futhi ivikele ukuthi amantombazane amhlophe adlwengulwe ngamaqembu ezigelekeqe, athunjwe, aboshwe, futhi abulawe yiSulumane? Abaningi baveza iqiniso lokuthi yonke inqubo yobukhomanisi eyake yabakhona emlandweni wesintu ibe ukwehluleka okuphelele, kodwa izithelo zobusoshiyali baseBritain ziyisigwebo esikhulu phezu kobusoshiyali, njengokwehluleka kwemibono yezomnotho neyezepolitiki yalolo hlelo.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Ubani owayengake aphuphe ukuthi abathengisi bomhlaba bangavunyelwa ukwethula ubuthi ukuze benze ukubulawa kwabantu ngobuningi kwabantu abangaphezu kwezigidi eziyishumi nesikhombisa?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Ubani owacabanga ukuthi amadoda afana noGeorge Soros, uBill Gates no-Anthony Fauci angavunyelwa ukuba afeze izenzo zawo zobubi zobudemoni ngaphandle kwanoma yimiphi nhlobo imiphumela?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming.”
Lapho uDade White ethi izigcawu ezaziyokwenzeka zazingeke ziphuphelwe, wakusho lokho esimweni sesikhathi sokubekwa uphawu kwabantu abayizinkulungwane eziyikhulu namashumi amane nane. Wayeqhubekisa amazwi akhe ngemva kokuphawula kwakhe ngesixwayiso sikaKristu kuMathewu amashumi amabili nane, lapho abhala khona, “Lezi zifundo zenzelwe ukusizakala kwethu. Kudingeka sigxilise ukholo lwethu kuNkulunkulu, ngokuba phambi kwethu nje kukhona isikhathi esiyovivinya imiphefumulo yabantu. UKristu, eNtabeni YemiNqumo, walandisa kabusha izahlulelo ezesabekayo ezazizokwandulela ukuza Kwakhe kwesibili.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Izifundo ayesanda kubhekisela kuzo kwakuyizifanekiso zikaHezekeli noJohane bobabili esendlini engcwele befunda ukuqonda ukuthi uNkulunkulu ulawula zonke izinto. Kulesi siphithiphithi nasokuvukeleni osekusaqhubeka manje, isipithiphithi nokuvukela okuyoqhubeka kuphela kwande njengoba umlando uqhubekela phambili, labo abayizithunywa zikaNkulunkulu, njengoba bemelwe hhayi nguHezekeli noJohane kuphela ethempelini, kodwa nango-Isaya, bayoyinqamula kuphela imikhondo yomlando ngendlela ekhazimulisa iNkosi uma beqonda ukuthi ngisho nezinto esingakaze siziphuphe zisengaphansi kokulawulwa nguNkulunkulu.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
Lawo masondo ahlangana namanye amasondo ahlanganisa izigameko ezingakaze ziphuphelwe, futhi yizo izigameko ezenzeka ngesikhathi sokubekwa uphawu esaqala ngo-9/11. Izifundo okumelwe zifundwe zifundwa kuphela yilabo abathi ngokukholwa bangene eNdaweni eNgcwele Kakhulu babone uKristu nokukhanya kwaKhe kukhanya kusuka eMphongolweni. Lapho leyo nkazimulo ibonwa njengoba imelwe nguDaniyeli esahlukweni seshumi, iqembu elizuzayo ekukhanyeni lihlukaniswa kulabo ababalekela umbono.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Mina Daniyeli ngedwa ngabona umbono; ngokuba amadoda ayenami awazange awubone umbono; kodwa kwehlela phezu kwawo ukuthuthumela okukhulu, aze abaleka ayocasha. Daniyeli 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Kunokunye okuningi kakhulu okungatholakala kule ndima esihlokweni esandulele, kodwa sizokhuluma ngesondo njengoba siphetha lesi sihloko. Siye saqaphela esihlokweni esidlule uphawu lwenombolo engamashumi amabili nanhlanu, futhi ngaphambi kwalokho sachitha isikhathi ngenombolo engamashumi amathathu. Ukukhanya okuvela encwadini kaHezekeli akusikho nje kuphela okwezinombolo eziyizimpawu, kodwa kuyafaneleka ukuba siqale sizijwayeze ezinye zalezo zimpawu zezinombolo ngaphambi kokuba siqale ukuveza ukucaca phakathi kokudideka.
Seventeen
Ishumi nesikhombisa
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Iziphrofetho ezintathu zeminyaka engamakhulu amabili namashumi amahlanu zikhomba isikhathi seminyaka eyishumi nesikhombisa esiqala ekupheleni komlando webandla laseSmirna. Kusukela ku-313 kuya ku-330, iminyaka eyishumi nesikhombisa ifanekisela ukumiswa komfanekiso wesilo.
The two hundred and fifty years that began in 457 BC ended in 207 BC, seven years after the battle of Raphia and ten years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Iminyaka engamakhulu amabili namashumi amahlanu eyaqala ngo-457 BC yaphela ngo-207 BC, eminyakeni eyisikhombisa emva kwempi yaseRaphia futhi eminyakeni eyishumi ngaphambi kwempi yasePanium. Kusukela eRaphia kuya ePanium kwakuyiminyaka eyishumi nesikhombisa, futhi imelela umlando ofihlekile wevesi lamashumi amane njengoba uvezwe emavesini eshumi nanye kuya kweleshumi nanhlanu kuDaniyeli ishumi nanye.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
UPtolemy IV Philopator (owaziwa nangokuthi uPtolemy IV) wayengumbusi owanqoba eMpini yaseRaphia ngo-217 BC. Wabusa njengenkosi (nanjengoFaro) waseGibhithe lamaPtolemy kusukela ngo-221 BC kuze kube ngu-204 BC; ngaleyo ndlela wabusa iminyaka eyishumi nesikhombisa. Waqala ukubusa kwakhe ngaphambi kwempi yaseRaphia, kodwa washona ngaphambi kwempi yasePanium.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium Putin, as typified by Ptolemy is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
Impi yaseRaphia emele iMpi yase-Ukraine yaqala ngonyaka ka-2014 lapho i-United States yaletha uguquko lombala e-Ukraine. UPtolemy IV, inkosi yaseningizimu, umele ngokwesifaniso uVladimir Putin, owaqala ukubusa ngonyaka ka-2000, okuwunyaka owandulela ukuqala kokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane ngonyaka ka-2001. NjengoPtolemy, noPutin waqala ukubusa ngaphambi kwempi yase-Ukraine, efanekiselwa yimpi yaseRaphia eqala ngonyaka ka-2014. Ngaphambi kwePanium, uPutin, njengoba efanekiselwa nguPtolemy, uyasuswa. UPutin waqala ukubusa ngonyaka ka-2000, ngalokho evumelaniswa nokuqala kwesikhathi sokubekwa uphawu esaqala ngonyaka olandelayo, ka-2001. Iminyaka eyishumi nesikhombisa engokomfanekiso, njengoba imelwe nguPtolemy, ikhomba isikhathi uPutin abusa ngaso, futhi ubusa phakathi nesikhathi sokubekwa uphawu.
Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
UTrump, omelelwe ngokuphela kweminyaka engamakhulu amabili namashumi amahlanu eyaqala ngo-457 BC, utholakala emlandweni ofihlekile ofanayo noPutin, umlando oyiminyaka eyishumi nesikhombisa oqala empini yaseRaphia. Udrako (uPutin) nomprofethi wamanga (uTrump) batholakala ngaphakathi kwalowo mlando ofihlekile. Kulo mlando isilo, esimelelwe ngokuthi “abaphangi babantu bakho,” okufanekisela amandla obupapa, sitholakala ekugcineni kweminyaka eyishumi nesikhombisa kusukela eRaphia kuya ePanium.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
Unyaka ka-321 umelela umthetho weSonto e-United States, futhi u-321 utholakala phakathi kwesikhathi seminyaka eyishumi nesikhombisa kusukela eMthethweni WaseMilan ngo-313 kuze kube ukuhlukaniswa kombuso ngo-330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Umlando omelwe kusukela ePhasikeni Elikhulu likaJosiya, njengoba libizwa kanjalo, uqala umjikelezo weJubili weshumi nesikhombisa wamaJuda. Kusukela ePhasikeni likaJosiya, okuyiyona mvuselelo enkulu kunazo zonke eTestamenteni Elidala, kuze kube ngu-Okthoba 22, kumela umlando wamaMillerite kusukela ngo-Agasti 11, 1840 kuze kube ngu-Okthoba 22, 1844, kodwa okubaluleke kakhulu kumela umlando kusukela ku-9/11 kuze kube ngumthetho weSonto. Isikhathi sokubekwa uphawu kwabantu abayikhulu namashumi amane nane ezinkulungwane simelwe umjikelezo weJubili weshumi nesikhombisa kusukela kuJosiya kuze kube ngu-Okthoba 22. Ishumi nesikhombisa liwuphawu oluhlotshaniswa nezehlakalo ezinkulu zesikhathi sokubekwa uphawu, futhi inani eliyishumi nesikhombisa liyindawo lapho amasondo kaHezekeli ephambana khona.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Emlandweni ofihlekile wevesi lamashumi amane likaDaniyeli, njengoba umelwe emavesini alishumi kuya kweleshumi nanhlanu esahluko esifanayo, udrako uhlotshaniswa nenombolo ethi “17” ngokubusa kukaPtolemy. Umlando osuka empini yaseRaphia yevesi leshumi nanye uye empini yaseRaphia yevesi leshumi nanhlanu uyiminyaka eyi-“17”. Lowo mlando ubeka uDonald Trump maphakathi naleyo minyaka eyishumi nesikhombisa emelwe yilezo zimpi ezimbili. Umfanekiso wesilo owakhiwa wamiswa nguTrump e-United States umelwe yiminyaka eyi-“17” kusukela ku-313 kuya ku-330. Evesini lokuqala lesahluko sokuqala uHezekeli usemnyakeni wamashumi amathathu womjikelezo weJubili “wesi-17”. Wake waphupha yini ukuthi inombolo eyishumi nesikhombisa yayimelela elinye lamasondo uHezekeli alibona eNdaweni eNgcwelengcwele?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
UHezekeli uwuphawu lwalabo ngesikhathi sokubekwa uphawu abathi ngokukholwa bangene eNdaweni eNgcwelengcwele Kakhulu. Bangabapristi bakaPetru.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nani futhi, njengamatshe aphilayo, niyakhiwa nibe yindlu yokomoya, ubupristi obungcwele, ukuze ninikele imihlatshelo yokomoya, eyamukelekayo kuNkulunkulu ngoJesu Kristu. 1 Petru 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned God’s former covenant people will not see or hear.
Bathunyiwe ukuba bethule umlayezo kubantu bakaNkulunkulu besivumelwano sangaphambili, asebedlulwa ngaleso sikhathi, nakuba bexwayiswe ngaphambili ukuthi abantu bakaNkulunkulu besivumelwano sangaphambili abayikubona noma bezwe.
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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Wasesethi kimi: Ndodana yomuntu, yenza isisu sakho sidle, ugcwalise amathumbu akho ngalolu gombolo engikunika lona. Ngase ngiludla; lwaba semlonyeni wami njengoluju ngobumnandi. Wasesethi kimi: Ndodana yomuntu, hamba uye endlini ka-Israyeli, ukhulume kubo ngamazwi ami. Ngokuba awuthunyelwanga kubantu benkulumo engaziwayo nolimi olunzima, kodwa endlini ka-Israyeli; hhayi ezizweni eziningi zenkulumo engaziwayo nolimi olunzima, amazwi azo ongeke uwaqonde. Impela, ukuba bengikuthumile kuzo, bezizokulalela. Kodwa indlu ka-Israyeli ayiyikukulalela; ngokuba ayiyikulalela mina; ngokuba yonke indlu ka-Israyeli inobuso obulukhuni nenhliziyo elukhuni. Bheka, ngenze ubuso bakho baqina bumelane nobuso babo, nesiphongo sakho saqina simelane neziphongo zabo. Isiphongo sakho ngisenzile saba lukhuni njengedayimani, lukhuni kunetshe lensengetsha; ungabesabi, ungadangali ngenxa yokubukeka kwabo, noma beyindlu ehlubukayo. Hezekeli 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
UEzekiyeli uyala ukuba amemezele umlayezo kubantu besivumelwano bangaphambili njengoba bemelwe amaProthestani omlando kaMiller kanye neBandla labaSeventh-day Adventist laseLawodikeya ezinsukwini zokugcina. Uma enqaba ukumemezela lowo myalezo, igazi lalabo abasale bengaxwayisiwe liyakuba phezu kwakhe.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Ndodana yomuntu, ngikumisile ukuba ube umlindi wendlu ka-Israyeli; ngalokho yizwa izwi emlonyeni wami, ubaxwayise ngokusuka kimi. Lapho ngithi komubi, Uyakufa nokufa; wena ungamxwayisi, ungakhulumi ukumxwayisa omubi endleleni yakhe embi, ukuze usindise ukuphila kwakhe, lowo mubi uyakufa ebubini bakhe; kodwa igazi lakhe ngiyakulifuna esandleni sakho. Kepha uma umxwayisa omubi, angaphenduki ebubini bakhe nasendleleni yakhe embi, yena uyakufa ebubini bakhe; kodwa wena usindisile umphefumulo wakho. Futhi, lapho olungileyo ephenduka ekulungeni kwakhe, enze ububi, mina ngibeke isikhubekiso phambi kwakhe, uyakufa; ngenxa yokuthi awumxwayisanga, uyakufa esonweni sakhe, nokulunga kwakhe akwenzileyo akuyikukhunjulwa; kodwa igazi lakhe ngiyakulifuna esandleni sakho. Nokho uma umxwayisa olungileyo, ukuba olungileyo angoni, yena angoni, uyakuphila nokuphila, ngokuba exwayisiwe; nawe usindisile umphefumulo wakho. Hezekeli 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Ezahlukweni zokuqala “eziyishumi nanye” zikaHezekeli, waboniswa ukubhujiswa kweJerusalema, okwachazwa ngemibono eseceleni komfula iKhebari, ethafeni naseJerusalema. Wathunywa ukuba amemezele isixwayiso ngesahlulelo esiseduze esizokwehlela iJerusalema. Umlayezo wesixwayiso ngesahlulelo esiseduze esizokwehlela iJerusalema uyisixwayiso esinikezwa kuqala ibandla lamaSeventh-day Adventist laseLawodisiya. Lesi sixwayiso siveza isahlulelo nokwaliwa kwabantu bakaNkulunkulu abaseJerusalema abangenalo uphawu lukaNkulunkulu. Isixwayiso esafanekiswa nguHezekeli siyisixwayiso somthetho weSonto osuzofika maduze.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Kulezo zahluko zokuqala eziyishumi nanye lapho la maqiniso ebekwa khona, uHezekeli wenziwa abe yisimungulu, futhi kamuva ukhuluma kuphela lapho uNkulunkulu emvulela umlomo wakhe ngokukhethekile; futhi lokhu kuqhubeka kuze kube sekubhujisweni kweJerusalema, lapho ephinda ekwazi ukukhuluma khona.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Khona-ke umoya wangena kimi, wangimisa ngezinyawo zami, wakhuluma nami, wathi kimi: Hamba, uzivalele ngaphakathi endlini yakho. Kepha wena, ndodana yomuntu, bheka, bayakukubopha ngezintambo, bakubophe ngazo, futhi awuyikuphuma uye phakathi kwabo; ngenze ulimi lwakho lunamathele olwangeni lomlomo wakho, ukuze ube yisimungulu, ungabi ngumkhuzi kubo, ngokuba bayindlu enenkani. Kepha lapho ngikhuluma nawe, ngiyakuvula umlomo wakho, usho kubo ukuthi: Isho kanje iNkosi uJehova; ozwayo makezwe; noyekayo makeyeke; ngokuba bayindlu enenkani. Hezekeli 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Lapho iJerusalema liwa, uHezekeli wayesengakhuluma futhi.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Kwase kuthi ngomnyaka weshumi nambili wokuthunjwa kwethu, ngenyanga yeshumi, ngosuku lwesihlanu lwenyanga, kwafika kimi owayephunyukile eJerusalema, ethi: Umuzi usushaywe. Isandla seNkosi sase siphezu kwami kusihlwa, ngaphambi kokufika kwalowo owayephunyukile; sase sivule umlomo wami kwaze kwaba yilapho efika kimi ekuseni; umlomo wami wavuleka, angabe ngisaba yisimungulu. Hezekeli 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Ukuwa kweJerusalema kufanekisela ukuwa kwebandla lama-Seventh-day Adventist laseLawodikeya ezinsukwini zokugcina. Lokho kuwa kwenzeka ngesikhathi labo ababebekwe uphawu eJerusalema esahlukweni sesishiyagalolunye sebephakanyiswa njengelokuba yibandla elinqobayo. AmaLawodikeya angaphakathi kweJerusalema ayakhishwa, kuthi abayikhulu namashumi amane nane ezinkulungwane baphakanyiswe njengoba kusungulwa umbuso wenkazimulo. Lowo mbuso wenkazimulo wawufanekiswe ngokusungulwa kombuso womusa esiphambanweni. Umbuso womusa esiphambanweni uhambelana nombuso wenkazimulo emthethweni weSonto, futhi leyo mibuso emibili ifakwa ekuhlelweni komlando wesiprofetho otholakala encwadini kaHezekeli. Izahluko zokuqala eziyishumi nanye, lapho uHezekeli ebekwa esimweni sendawo engcwele, zikhuluma ngokuhlanzwa kwebandla likaNkulunkulu njengoba abantu baKhe beguquka besuka ebandleni elilwayo, elichazwa njengelakhiwe ukolweni nokhula, baye ebandleni elinqobayo, elakhiwe ngomnikelo kakolweni wePhentekoste.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Nawe, nkosana yakwa-Israyeli engcolile, embi, osuku lwayo selufikile, lapho ububi buyofinyelela ekupheleni, usho kanje uJehova uNkulunkulu: Susa umqhele wasekhanda, ukhumule umqhele wobukhosi; lokhu ngeke kusaba njengakuqala; phakamisa ophansi, wehlise ophakeme. Ngiyakulichitha, ngilichithe, ngilichithe; futhi ngeke lisaba khona, kuze kufike yena okulilungelo lakhe; ngiyakulinika yena. Hezekeli 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
UZedekiya wayeyinkosi yokugcina yakwaJuda, futhi uyena “umbusi omubi wakwa-Israyeli, osuku lwakhe selufikile” kulawo mavesi. UNebukhadinezari wayeselungele ukuthumba iJerusalema, futhi umqhele kaZedekiya kwakuzosuswa yiBabiloni, yona eyayizochithwa ngamaMede namaPheresiya, wona-ke achithwe ngamaGreki, wona achithwe yiRoma. Ukuchithwa kwesithathu kufinyelela eRoma, okuwumlando ngesikhathi iNkosi “okungelungelo layo” iyakwamukela umqhele wombuso womusa ekumisweni kwalowo mbuso esiphambanweni.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“Kumholi omubi ongcolile” kwase kufikile usuku lokwahlulelwa kokugcina. “Susa isigqoko sobukhosi,” kwasho iNkosi ngomthetho wayo, “ukhumule nomqhele.” Kwaze kwaba yilapho uKristu uqobo lwakhe emisa umbuso waKhe lapho uJuda aphinda avunyelwa ukuba abe nenkosi. “Ngiyakulichitha, ngilichithe, ngilichithe,” kwaba ngumyalelo wobuNkulunkulu mayelana nesihlalo sobukhosi sendlu kaDavide; “futhi aliyikuba khona, aze afike lowo okufanele lona ngokwelungelo; mina ngiyakumnika lona.” Hezekeli 21:25–27.” Prophets and Kings, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
Esikhathini semvula yangemuva, eyaqala lapho ukwahlulelwa kwabaphilayo kuqala ngo-9/11, uKristu umisa umbuso wakhe wenkazimulo.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“Lapho izingelosi ezine ziyekela, uKristu uzomisa umbuso waKhe.” Spalding and Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Isikhathi sokulungiselela siqala ngo-9/11, futhi emthethweni weSonto intaba engcwele ekhazimulayo iyaphakanyiswa ngaphezu kwawo wonke amagquma nezintaba.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Izwi u-Isaya indodana ka-Amozi alibona mayelana noJuda neJerusalema. Kuyakuthi ngezinsuku zokugcina intaba yendlu kaJehova imiswe esiqongweni sezintaba, iphakanyiswe ngaphezu kwamagquma; zonke izizwe ziyakugelezela kuyo. Abantu abaningi bayakuya bathi: Wozani, sikhuphukele entabeni kaJehova, endlini kaNkulunkulu kaJakobe; uyakusifundisa izindlela zakhe, sihambe emikhondweni yakhe; ngokuba eSiyoni kuyakuphuma umthetho, nezwi likaJehova eJerusalema. Isaya 2:1–3.
On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
Ngo-9/11 imimoya yadedelwa, yase ibanjwa futhi, ngaleyo ndlela kuphawulwa ukuqala kokumiswa kombuso kaDaniyeli isahluko sesibili, omelwe njengelitshe eliqoshwe entabeni eligcwalisa umhlaba wonke.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Lo mbono wanikezwa ngo-1847 ngesikhathi kwakukhona abazalwane bama-Adventi abambalwa kakhulu abagcina iSabatha, futhi phakathi kwalaba kwakukhona abambalwa kuphela ababecabanga ukuthi ukugcinwa kwaso kwakubaluleke ngokwanele ukudweba umugqa wokwehlukanisa phakathi kwabantu bakaNkulunkulu nabangakholwayo. Manje ukugcwaliseka kwalowo mbono sekuqala ukubonakala. ‘Ukuqala kwaleso sikhathi sosizi,’ okukhulunywa ngaso lapha, akubhekiseli esikhathini lapho izinhlupho zizoqala ukuthululwa khona, kodwa kubhekisa esikhathini esifushane esandulela ukuthululwa kwazo, ngesikhathi uKristu esesendaweni engcwele. Ngaleso sikhathi, ngenkathi umsebenzi wensindiso usuphetha, usizi luyobe lufika emhlabeni, nezizwe ziyakuthukuthela, nokho ziyobanjwa ukuze zingavimbi umsebenzi wengelosi yesithathu. Ngaleso sikhathi ‘imvula yakamuva,’ noma ukuvuselelwa okuvela ebukhoneni beNkosi, iyofika, ukunikeza amandla ezwini elikhulu lengelosi yesithathu, nokulungiselela abangcwele ukuba beme esikhathini lapho izinhlupho eziyisikhombisa zokugcina ziyothululwa khona.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).
UKristu umisa umbuso waKhe ongunaphakade ngesikhathi semvula yokugcina, futhi umbuso waKhe uhlanganisa umbuso womusa owasungulwa esiphambanweni kanye nombuso waKhe wenkazimulo ngesikhathi somthetho weSonto. UZedekiya kuya eBhabhiloni (umbuso woku-1), kuya kwelamaMede namaPheresiya (umbuso woku-2), kuya eGrisi (umbuso woku-3), bese kuya eRoma yobuqaba (umbuso woku-4), kukhomba umlando oholela embusweni womusa. Lowo mlando ukhomba ukulandelana komlando okuhambisanayo kusukela eRoma lobuPapa (iBhabhiloni likamoya, umbuso wesi-5), kuye e-United States (elamaMede namaPheresiya likamoya, umbuso wesi-6), kuye eZizweni Ezihlangene (iGrisi likamoya, umbuso wesi-7), bese kuya enhlanganweni ephindwe kathathu kadrako, yesilo, neyomprofethi wamanga, okuthi ndawonye kwakhe iRoma yanamuhla (iRoma likamoya, umbuso wesi-8 ongowabayisikhombisa).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Ukunqoba kwalowo mbuso kuDaniyeli ezimbili kufanekiswa yidwala, kanti abathembekileyo bakaNkulunkulu bangamatshe ethempelini.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nani futhi, njengamatshe aphilayo, nakhiwa nibe yindlu yomoya, ubupristi obungcwele, ukuze ninikele ngemihlatshelo yomoya, eyamukelekayo kuNkulunkulu ngoJesu Kristu. 1 Petru 2:5.
That everlasting triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book that same kingdom is represented as a temple which fills the world with the water of life.
Lobo buphakade buyanqoba imibuso yezwe futhi bugcwalise umhlaba wonke. KuHezekeli isahluko samashumi amane kuze kube sekupheleni kwencwadi yakhe, lowo mbuso ofanayo umelelwa njengethempeli eligcwalisa umhlaba ngamanzi okuphila.
We will continue these things in the next article.
Sizoqhubeka ngalezi zinto esihlokweni esilandelayo.