I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Bengilokhu ngicaphuna endimeni etholakala ku-Testimonies enikeza imigqa ehlukahlukene yeqiniso mayelana nokuhlangenwe nakho kukaHezekeli, u-Isaya noJohane ngaphakathi kwendlu engcwele. UJohane waphenduka ukuze abone izwi elalingemva kwakhe kusAmbulo isahluko sokuqala.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
NgangikuMoya ngosuku lweNkosi, ngezwa emuva kwami izwi elikhulu, elinjengelecilongo, lithi: Mina ngingu-Alfa no-Omega, owokuqala nowokugcina; futhi, Lokho okubonayo, kulobe encwadini, ukuthumele kuwo amabandla ayisikhombisa ase-Asia; e-Efesu, naseSmirna, nasePergamoni, naseThiyathira, naseSardisi, naseFiladelfiya, naseLawodikeya. Ngase ngiphenduka ukuba ngibone izwi elalikhuluma nami. Futhi sengiphendukile, ngabona izibani zegolide eziyisikhombisa. IsAmbulo 1:10–12.
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
Kusukela esiqhingini sasePatmose kwaze kwangena ethempelini lasezulwini, lapho uJohane ebona khona umbono kaKristu uDade White asitshela ngawo, kuwona kanye lowo mbono uDaniyeli awubona esahlukweni seshumi sencwadi yakhe.
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“‘Ngalezo zinsuku mina Daniyeli ngangilila amasonto amathathu aphelele. Angidlanga sinkwa esimnandi, futhi inyama newayini akungangenanga emlonyeni wami, futhi angizange ngizigcobe nhlobo.... Khona-ke ngaphakamisa amehlo ami, ngabheka, bheka, nansi indoda ethile yembethe ilineni, okhalweni lwayo kuboshwe igolide elihle lase-Ufhazi. Nomzimba wayo wawunjengeberuli, nobuso bayo bunjengokubenyezela kombani, namehlo ayo enjengezibani zomlilo, nezingalo zayo nezinyawo zayo zinjengombala wethusi elicwebezelisiwe, nezwi lamazwi ayo linjengezwi lesixuku esikhulu’ (Daniyeli 10:2–6).”
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
“Le ncazelo iyafana naleyo eyanikezwa nguJohane ngesikhathi uKristu embulwa kuye esiQhingini sasePhatmose. Akekho ongaphansi kweNdodana kaNkulunkulu owabonakala kuDaniyeli. INkosi yethu iza nesinye isithunywa sasezulwini ukufundisa uDaniyeli lokho okwakuyokwenzeka ezinsukwini zokugcina.” Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.
Amavesi ayisishiyagalolunye okuqala abonisa indlela iSambulo sikaJesu Kristu esivulwa ngayo kancane ngaphambi kokuvalwa komusa wokuhlolwa kwabantu. Lesi sambulo sanikwa uJesu nguNkulunkulu, yena wasinika uGabriyeli, owabe esesinika uJohane enomyalo wokuba uJohane athumele umlayezo kula mabandla ayisikhombisa. U-Isaya wamukela umyalo wakhe wokwenza okufanayo esahlukweni sesithupha, kanti uHezekeli wamukela lowo myalelo ofanayo ezahlukweni zesibili nezesithathu. UJohane uyisiboshwa ngesikhathi emukela umyalo wakhe; uHezekeli noDaniyeli bayizithunjwa eBhabhiloni, kanti u-Isaya uphila emlandweni wenkosi embi u-Ahazi wakwaJuda.
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“Kwakukhona amasondo phakathi kwamasondo, ehlelwe ngendlela eyayiyinkimbinkimbi kangangokuthi ekuqaleni uHezekeli wabona sengathi konke kwakusesiphithiphithini. Kodwa lapho ehamba, kwakuhamba ngobunono obuhle nangokuvumelana okuphelele. Izidalwa zasezulwini zazishukumisa lawo masondo, futhi, ngaphezu kwakho konke, phezu kwesihlalo sobukhosi esikhazimulayo sesafire, kwakuhlezi uPhakade; kanti nxazonke zesihlalo sobukhosi kwakukhona umnyama ogoqayo, uphawu lomusa nothando. Ehlulwe yinkazimulo eyesabekayo yaleso sigameko, uHezekeli wawa ngobuso phansi, lapho izwi limyalela ukuba asukume futhi ezwe izwi leNkosi. Khona-ke wanikwa umlayezo wesixwayiso ku-Israyeli.” Testimonies, 751.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:8.
Ngasizwa futhi izwi leNkosi lithi: Ngizathuma bani, njalo ngubani ozasihambela? Ngasengisithi mina: Nangu mina; ngithume. U-Isaya 6:8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate...
“Lo mbono wanikwa uHezekeli ngesikhathi lapho ingqondo yakhe yayigcwele ukwesaba okumnyama ngezinto ezizayo. Wabona izwe lawoyise lilele liyincithakalo...”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. …
“Ngokufanayo, lapho uNkulunkulu esezovulela uJohane othandekayo umlando webandla wezikhathi ezizayo, wamnika isiqinisekiso sothando nokunakekela koMsindisi abantu baKhe ngokumembulela ‘Othile onjengeNdodana yomuntu,’ ehamba phakathi kwezinti zezibani, ezazifanekisela amabandla ayisikhombisa. …”
“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. …
“Lezi zifundo zingezethu ukuze zisizakale. Sidinga ukumisa ukholo lwethu kuNkulunkulu, ngoba khona kanye phambi kwethu kukhona isikhathi esiyovivinya imiphefumulo yabantu. …”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Simi embundwini bezigameko ezinkulu nezinesizotha. Isiprofetho sigcwaliseka ngokushesha. INkosi isisemnyango. Kuseduze ukuvuleka phambi kwethu inkathi enentshisekelo enkulu neyesabekayo kubo bonke abaphilayo. Izingxabano zesikhathi esidlule ziyovuselelwa; izingxabano ezintsha ziyovela. Izigcawu eziyodlalwa emhlabeni wethu azikakaphuphiwa ngisho. USathane usebenza ngamathuluzi abantu. Labo abazama ukuguqula uMthethosisekelo futhi baqinisekise umthetho ophoqelela ukugcinwa kweSonto, baqonda kancane kakhulu ukuthi umphumela uyoba yini. Inhlekelele isisondelene nathi.”
“But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge. …
“Kodwa izinceku zikaNkulunkulu akufanele zithembele kuzo uqobo kulolu bungozi olukhulu. Emibonweni eyanikwa u-Isaya, noHezekeli, noJohane sibona ukuthi izulu lixhumene kangakanani eduze nezehlakalo ezenzeka emhlabeni nokuthi ukunakekela kukaNkulunkulu kukhulu kangakanani kulabo abathembekile kuye. Izwe alinambusi. Uhlelo lwezehlakalo ezizayo lusezandleni zeNkosi. Ubukhosi bezulu bunokugcinwa kwesiphetho sezizwe, kanye nezindaba zebandla laKhe, ngaphansi kwesandla saBo uqobo. …”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“Embonweni kaHezekeli uNkulunkulu wayenesandla saKhe ngaphansi kwamaphiko amakherubi. Lokhu kungukufundisa izinceku zaKhe ukuthi amandla avela kuNkulunkulu yiwo azinika impumelelo. Uyosebenza nazo uma ziyokulahla ububi zibe msulwa enhliziyweni nasekuphileni.”
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. …
“Ukukhanya okukhazimulayo okuhamba phakathi kwezidalwa eziphilayo ngokushesha kombani kumela ijubane umsebenzi lo oyogcina uqhubekele phambili ngalo uze ufinyelele ekuphelelisweni. …”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Bazalwane, akusiso isikhathi manje sokukhala nokuphelelwa yithemba, akusiso isikhathi sokuvumela ukungabaza nokungakholwa. UKristu akaseyena manje uMsindisi ose ethuneni elisha likaJosefa, elivalwe ngetshe elikhulu futhi eliqiniswe ngophawu lwamaRoma; sinoMsindisi ovukileyo. UyiNkosi, iNkosi yamabandla; uhlezi phakathi kwamakherubi; futhi phakathi kombango nomsindo wezizwe usalondoloza abantu baKhe. Lowo obusa emazulwini unguMsindisi wethu. Ulinganisa zonke izivivinyo. Uqaphela umlilo wesithando okumelwe uvivinye yonke imiphefumulo. Lapho izinqaba zamakhosi ziyakudilizwa, lapho imicibisholo yolaka lukaNkulunkulu iyakuhlaba ize inqamule ezinhliziyweni zezitha zaKhe, abantu baKhe bayakuphepha ezandleni zaKhe.” Testimonies, volume 5, 752–754.
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
OFakazi abane baseBhayibhelini bafakazela iqiniso lokuthi umyalezo weSambulo sikaJesu Kristu unikezwa labo bantu abavezwa ngokomfanekiso yilokhu abahlangabezana nakho laba baprofethi endlini engcwele. Kungesikhathi singena endlini engcwele yasezulwini lapho sinikezwa khona umyalezo esimiselwe ukuwumemezela. “Umlilo wesithando somlilo” ovivinya “yonke imiphefumulo” ungumthando wesithando okukhulunywa ngawo kuMalaki 3.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Kepha ngubani ongamelana nosuku lokufika kwakhe na? futhi ngubani oyokuma lapho ebonakala na? ngokuba unjengomlilo womncibilikisi, futhi unjengensipho yomhlanzi wezindwangu; uyakuhlala njengomncibilikisi nomhlanzisi wesiliva; uyakubahlanza amadodana kaLevi, abahluze njengegolide nesiliva, ukuze banikele kuJehova umnikelo ngokulunga. Khona umnikelo wakwaJuda nowaseJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zakudala, nanjengaseminyakeni yakuqala. Malaki 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.
Umcwengi uyazi ukuthi isiliva sesibe sesithandweni isikhathi esifanele lapho isiliva sesimsulwa kangangokuba sibonakalisa ubuso bomcwengi. Leli qiniso mayelana nendlela isiliva elalicwengwa ngayo endulo lihambisana nesenzo esibangela umphumela esithi “marah” uDaniyeli asibona esahlukweni seshumi. Kulezi zinsuku zokugcina iNkosi ihola abantu Bayo ibangenise engcwele ukuze ivivinye, ibacwengisise, futhi ibahlambulule labo abangabazongenela ukuba babe yingxenye yesibhengezo sabayizinkulungwane eziyikhulu namashumi amane nane. Kulesi sikhathi, “Uyosebenza nathi,” “uma” “siyekisa ububi futhi sibe msulwa enhliziyweni nasempilweni.” Abanye, njengakukuDaniyeli isahluko seshumi, bayabaleka kulokho okuhlangenwe nakho; kodwa labo, abafanekiselwa nguDaniyeli, ababona umbono omkhulu wesibuko wesambulo sikaJesu Kristu, bayothi, njengoba u-Isaya ebonisa, izindebe zabo zithintwe ngehlahle elivela e-altare, futhi bayocwengwa balungiselwe ukunikeza umlayezo kokubili ebandleni elihlubukile, bese kuthi kamuva emhlabeni.
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
Umyalezo wethulwa kuleyo miphefumulo ethembekile esendaweni engcwele. ULevitikusi amashumi amabili nantathu, uma uqondaniswa nesikhathi sePhentekhoste, wenzelwe ukubonakalisa uMphongolo wesivumelwano eNdaweni Engcwelengcwele. Ngokukholwa, ukwakheka kwemiyalezo yalesi sahluko kukhomba izimpawu zendlela ezintathu ngaphakathi komlando ongcwele lapho ukuhlolwa kwesithando kufezwa khona. Kunobujula obungokobunkulunkulu—ukwakheka kwesiprofetho kwesahluko samashumi amabili nantathu kuvumela umfundi wesiprofetho ukuba athole uHezekeli 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. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.
Kwathi ngomnyaka wamashumi amathathu, ngenyanga yesine, ngosuku lwesihlanu lwenyanga, ngisaphakathi kwabathunjiweyo ngasemfuleni iKhebhari, amazulu avuleka, ngabona imibono kaNkulunkulu. Ngosuku lwesihlanu lwenyanga, okwakungumnyaka wesihlanu wokuthunjwa kwenkosi uJehoyakini. Hezekeli 1:1, 2.
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, the five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
Njengompristi ngesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane, uHezekeli usemnyakeni wamashumi amathathu womjikelezo weJubili weshumi nesikhombisa, iminyaka emihlanu ngaphambi kowesithathu kwezintathu ukuvinjezelwa kweJerusalema nguNebukadinesari ngo-587 BC. Unyaka wamashumi amathathu kuleli vesi uyiminyaka engamashumi amathathu emva kwemvuselelo enkulu kunazo zonke emlandweni weTestamente Elidala, futhi kusewusuku lwesihlanu lonyaka wesihlanu, ngaleyo ndlela kubekwa inombolo yesihlanu phezu kobufakazi bukaHezekeli. Emavesini amabili okuqala sithola amashumi amathathu ekhonjwe kanye, nenombolo yesihlanu ishiwo kathathu. Esakhiweni sikaLevitikusi amashumi amabili nantathu esihambisana nesikhathi sePentekoste, uvivinyo lwesibili olumelelwa ngamashumi amathathu lufinyelela emkhosini wamacilongo, izinsuku ezinhlanu ziye ekwenyukeni kukaKristu, bese kuba izinsuku ezinhlanu ziye osukwini lokubuyisana, bese kuba izinsuku ezinhlanu ziye kuphawu lwendlela olumele kokubili imvula yokuqala (iPentekoste) neyokugcina (amaDili). Isakhiwo siveza amashumi amathathu, kulandelwe yizinyathelo ezintathu zesihlanu. UHezekeli usethempelini, futhi isakhiwo sikaLevitikusi amashumi amabili nantathu siyiMphongolo.
The history attests to the fact that Ezekiel at the point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
Umlando ufakazela iqiniso lokuthi uHezekeli kulelo qophelo useminyakeni emihlanu ngaphambi kokuvinjezelwa okungokomfanekiso okuphetha ngokufanekisela umthetho weSonto osondelayo, njengoba umelelwe ukubhujiswa kweJerusalema. Inombolo ethi “isihlanu” iyisici esiyinhloko sohlelo lukaLevitikusi amashumi amabili nantathu, njengokunjalo nenombolo ethi amashumi amathathu.
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season that the three-step testing process, which is the furnace fire of Malachi are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
Kulezi zihloko kukhonjisiwe ukuthi lapho amavesi angamashumi amabili nambili okuqala esahluko ehambisana namavesi angamashumi amabili nambili okugcina, bese kuthi leyo migqa emibili yamavesi angamashumi amabili nambili ihambisane nesikhathi sePhentekoste, khona-ke inqubo yokuvivinywa yezigaba ezintathu, engumlilo wesithando kaMalaki, ibonakaliswa ngokucacile. Lezi zigaba ezintathu zine-alpha ne-omega esigabeni sokuqala nesesithathu, okuqukethe uchungechunge lwezimpawu ezine ezimele isinyathelo esisodwa.
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
IPhasika, elandelwa ngumkhosi wezinkwa ezingenamvubelo, ilandelwe ngomnikelo wezithelo zokuqala webhali, bese kuba “izinsuku ezinhlanu” kuze kube sekupheleni komkhosi wezinkwa ezingenamvubelo. Lezo zimpawu zendlela ezine zakha uvivinyo lokuqala, futhi uJesu uhlala ebonisa ukuphela ngesiqalo, kanti uvivinyo lwesithathu nalo lwakhiwa yizimpawu zendlela ezine. Umkhosi wamacilongo, bese kuba ukukhuphuka kukaKristu kulandelwe usuku lokubuyisana, bese kuthi ezinsukwini ezinhlanu kamuva kufike kokubili iPentekoste neDwala. IPentekoste iwuphawu lwemvula yokuqala kanti iDwala liwuphawu lwemvula yokugcina. Emfanekisweni kaLevitikusi amashumi amabili nantathu kokubili iPentekoste neDwala kuyavumelana.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Ngakho-ke thokozani, nina bantwana baseSiyoni, nijabule eNkosini uNkulunkulu wenu; ngokuba uniphe imvula yokuqala ngokwesilinganiso, futhi uyanehlisela nina imvula, imvula yokuqala nemvula yokugcina, ngenyanga yokuqala. Joweli 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Inqubo yokugcina yokuvivinywa nokuhlanzwa yaqala ngoDisemba 31, 2023. Isivivinyo sokuqala sasingesokusekelo, esifanekiselwa impikiswano “yabaphangi babantu bakho” eyahlukanisa iqembu elalike lavivinywa ngaphambilini ngokudumazeka kukaJulayi 18, 2020.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
“Emlandweni naseziprofethweni iZwi likaNkulunkulu libonisa impi ende eqhubekayo phakathi kweqiniso nephutha. Leyo mpi isaqhubeka. Lezo zinto ebezikhona ziyakuphindwa. Izingxabano zakudala ziyovuselelwa, futhi kuyohlala kuvela izimfundiso ezintsha. Kodwa abantu bakaNkulunkulu, abathi ngokukholwa kwabo nangokugcwaliseka kwesiprofetho benza ingxenye ekumenyezelweni kwemiyalezo yezingelosi zokuqala, zesibili, nezesithathu, bayazi lapho bemi khona. Banolwazi olubaluleke kakhulu kunegolide elicwengekileyo. Kumelwe beme baqine njengedwala, bebambelele ngokuqinile ekuqaleni kokwethemba kwabo kuze kube sekupheleni.” Manuscript Releases, volume 1, 47.
In Leviticus twenty-three the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
KuLevitikusi amashumi amabili nantathu, isivivinyo sokuqala simelelwa inhlanganisela yesiprofetho yezinsuku ezintathu, okulandelwa emuva kwezinsuku ezinhlanu ukuphela komkhosi wesinkwa esingenamvubelo. IPhasika laliyisuku lokuqala, umkhosi wesinkwa esingenamvubelo wawuyisuku lesibili, nomnikelo wezithelo zokuqala wawuyisuku lesithathu. Ezinsukwini ezinhlanu kamuva, umkhosi wesinkwa esingenamvubelo waphela. Isakhiwo sesiprofetho sesokuqala kwezivivinyo ezintathu siphinde simelelwe esivivinyweni sesithathu nesokugcina. Kuleyo waymark yesithathu, eyakhiwe ngama-waymark amathathu alandelwa yinye, umkhosi wamacilongo uyisuku lokuqala, futhi ukukhuphuka kukaKristu kusezinsukwini ezinhlanu kamuva, bese usuku lokubuyisana lulandela emuva kwezinsuku ezinhlanu, bese kuthi emuva kwezinsuku ezinhlanu kokubili iPentekoste nomkhosi wamaTabernakele kuphawule umthetho weSonto osuseduze, omelelwa encwadini kaHezekeli njengokubhujiswa kweJerusalema.
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.
Phakathi kokuphela komkhosi wesinkwa esingenamvubelo nomkhosi wamacilongo kunezinsuku ezingamashumi amathathu, ezingameleli nje kuphela uphawu lompristi, kodwa futhi nesivivinyo sesibili ezivivinyweni ezintathu ezimelelwe ngaphakathi komfanekiso wobuNkulunkulu.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps which are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.
Ubhapathizo lukaKristu lukhombisa izimpawu ezintathu zePhasika, zesinkwa esingenamvubelo nezithelo zokuqala, ngoba lezo zimpawu ezintathu zimelela ukufa, ukumbelwa, nokuvuka kukaKristu. Lezo zinyathelo ezintathu zilandelwa yizinsuku ezinhlanu eziya esinyathelweni sesine, esimelwe ukuphela komkhosi wesinkwa esingenamvubelo. Ubhapathizo luletha lezo zinyathelo ezintathu ngomzuzwana owodwa omfishane lapho uJohane ebhapathiza uMesiya wakhe. Imikhosi yasentwasahlobo ihlukanisa lezo zinyathelo ezintathu ngosuku olulodwa ngalunye, kanti imikhosi yasekwindla ihlukanisa lezo zinyathelo ezintathu ngezinsuku ezinhlanu.
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).
Lapho sisebenzisa uvivinyo lokuqala lwemikhosi yasentwasahlobo njengokuhlanganiswa kwezimpawu zendlela ezintathu ezilandelwa uphawu olulodwa lwendlela ezinsukwini ezinhlanu kamuva; bese sisebenzisa imikhosi yasekwindla njengezimpawu zendlela ezintathu ezilandelwa ezinsukwini ezinhlanu kamuva uphawu olulodwa lwendlela, kusungulwa isakhiwo sesiprofetho esiqukethe uphawu lwendlela lwe-alpha lwezintathu olulandelwa izinsuku ezinhlanu, eselandelwa izinsuku ezingamashumi amathathu, kanye novivinyo lwesithathu lwemikhosi yasekwindla njengophawu lwendlela lwezintathu olulandelwa izinsuku ezinhlanu—isakhiwo siveza uvivinyo lokuqala njengoluhlanganisa izinsuku ezinhlanu sezizonke, olulandelwa uvivinyo lwesibili lwezinsuku ezingamashumi amathathu olufinyelela ophawini lwesithathu lwendlela lwezinsuku ezinhlanu. Okuhlanu kuhlanganiswa namashumi amathathu, kuhlanganiswe nokuhlanu, kuba ngamashumi amane (5 + 30 + 5 = 40).
Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
Ukubhapathizwa kukaKristu kwalandelwa ngokushesha yizinsuku ezingamashumi amane, ezaphetha ngezivivinyo ezintathu. Kuningi kakhulu okungabonakala esakhiweni sikaLevitikusi amashumi amabili nantathu uma sihlanganiswa nenkathi yePhentekoste, kodwa kwelinye izinga lesi sahluko simelela uMphongolo eNdaweni eNgcwelengcwele Kakhulu.
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant. Peter was at Caesarea-Philippi (Panium), also in the middle of three tests, as represented by Panium (Caesarea-Philippi), the mount of Transfiguration and the cross.
Imikhosi yasentwasahlobo neyasekwindla kuLevitikusi amashumi amabili nantathu ibekwe phakathi kwamaSabatha amabili. Lawo maSabatha amabili amele amakherubi amabili ambozayo, futhi izimpawu zendlela zenkathi yePentekoste ezihambisana noLevitikusi amashumi amabili nantathu zimele uMphongolo namakherubi amabili ambozayo. UHezekeli uyiswa ethempelini esahlukweni sokuqala, futhi lapho eyiswa khona, utholakala ezinsukwini ezinhlanu ngaphambi kokuvinjezelwa okuholela ekubhujisweni kweJerusalema, okufanekisela umthetho weSonto ozayo maduze. Umthetho weSonto umelelwa yiPentekoste neMikhosi yamadokodo kuLevitikusi amashumi amabili nantathu. UHezekeli usemnyakeni wamashumi amathathu, futhi amashumi amathathu ayisikhathi sesivivinyo sesibili kwezintathu ezenza umlilo wesithando kaMalaki isahluko sesithathu. Isivivinyo sesibili simelwe yizinsuku ezingamashumi amathathu, njengoba nje uHezekeli esemnyakeni wamashumi amathathu womjikelezo weJubili weshumi nesikhombisa owaqala ngePhasika Elikhulu likaJosiya, njengoba izazi-mlando zibiza kanjalo. UHezekeli useminyakeni emihlanu ngaphambi kokuvinjezelwa okwathatha izinyanga eziyishumi nesishiyagalombili, futhi usethempelini, okuyisikhathi esiphakathi kwezivivinyo ezintathu zokugcina ezihlanza futhi zihlambulule insali. UPetru wayeseKhesariya Filiphi (Paniumi), naye futhi ephakathi kwezivivinyo ezintathu, njengoba kumelwe yiPaniumi (Khesariya Filiphi), intaba yoGuquko, nesiphambano.
In 592 BC Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585/6 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was (in vision) was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
Ngo-592 BC uHezekeli wenziwa isimungulu ngokungaphezu kwemvelo futhi wakhuluma kuphela lapho uNkulunkulu evula umlomo wakhe. Leso simo saqhubeka kwaze kwaba ukuwa kweJerusalema ngo-585/6 BC. UNkulunkulu wayemenze wakhuluma lapho ukuvinjezelwa kuqala, ngosuku “isifiso” “samehlo” akhe safa, kodwa wayengavunyelwe ukukhuluma ngokukhululeka kwaze kwaba yilapho iJerusalema, “isifiso” “samehlo” akwa-Israyeli, seliwile. Ukuwa kweJerusalema kufanekisela umthetho weSonto ozayo masinyane, futhi kulapho uyise kaJohane uMbhapathizi, umpristi wesigaba sesishiyagalombili, owenziwa isimungulu ngesikhathi ekhonza ethempelini, okuyilapho uHezekeli naye ayekhona khona (embonweni), naye futhi wenziwa isimungulu cishe izinyanga eziyisishiyagalolunye. Kwakungosuku lwesishiyagalombili emva kokuzalwa kukaJohane, lapho uJohane esokwa khona, lapho avunyelwa khona ukukhuluma. Abaprofethi ababili benziwa izimungulu besesendaweni engcwele. Umprofethi wesithathu owenziwa isimungulu ngesikhathi ebuka uKristu endaweni engcwele kwakunguDaniyeli. Esahlukweni seshumi, uDaniyeli usendaweni engcwele, futhi njengoba nje ethintwa okwesibili kwezikhathi ezintathu wenziwa isimungulu. Phakathi nendawo uDaniyeli wenziwa isimungulu.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
Kwathi esekhulume lawo mazwi kimi, ngabhekisa ubuso bami phansi, ngaba yisimungulu. Futhi, bheka, othile owayefana nesifaniso samadodana abantu wathinta izindebe zami; khona-ke ngavula umlomo wami, ngakhuluma, ngathi kuye owayemi phambi kwami: O nkosi yami, ngombono usizi lwami selungibuyelé, futhi angisagcinanga mandla. Daniyeli 10:15, 16.
Speaking
Ukukhuluma
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying tho Philadelphian's who are given a new name.
Uphawu “lokukhuluma” luphawuleka emthethweni weSonto osusondele ukufika lapho i-United States ikhuluma njengodrako, imbongolo kaBhalami ikhuluma, nombono kaHabakuki ukhuluma, ungaqambi amanga. Abaprofethi abathathu abayizimungulu, abenziwa izimungulu besesendaweni engcwele, bakhuluma ekubhujisweni kweJerusalema. KuZakariya, uyakhuluma ukuze aqinisekise ukuthi igama elisha lendodana yakhe lilungile, ngaleyo ndlela efanekisa abaseFiladelfiya abanikwa igama elisha.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Onqobayo ngiyomenza insika ethempelini likaNkulunkulu wami, futhi akasayikuphuma neze; futhi ngiyoloba phezu kwakhe igama likaNkulunkulu wami, negama lomuzi kaNkulunkulu wami, okuyiJerusalema elisha, elehla livela ezulwini kuNkulunkulu wami; futhi ngiyoloba phezu kwakhe igama lami elisha. IsAmbulo 3:12.
Zachariah was given a tablet to write the new family name of John.
UZakariya wanikwa isibhebhe ukuba abhale kuso igama elisha lomndeni likaJohane.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Kwathi ngosuku lwesishiyagalombili beza ukuzosoka umntwana; base bethi igama lakhe nguZakariya, njengeloyise. Unina waphendula wathi: Qha, kodwa uyakuthiwa uJohane. Base bethi kuye: Akakho noyedwa ezihlotsheni zakho obizwa ngalelo gama. Base benza izimpawu kuyise, befuna ukwazi ukuthi yena uthanda ukuba abizwe ngokuthini. Wacela ipulangwe lokubhala, waloba wathi: Igama lakhe nguJohane. Bonke bamangala. Masinyane umlomo wakhe wavuleka, nolimi lwakhe lwakhululeka, wakhuluma, wamdumisa uNkulunkulu. Luka 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards and understanding of Josiah’s prophetic line.
Igama elisha likaJohane lihambisana nebandla laseFiladelfiya, kanti igama elithi Zakariya lihambisana neLawodikeya, njengoba limelwe ukungakholwa kukaZakariya emlayezweni wengelosi yesithathu. Bonke abaprofethi bakhuluma ngezinsuku zokugcina, futhi izinsuku zokugcina ziyingxenye yomlando wengelosi yesithathu. Ngakho ingelosi eyaletha umlayezo kumele ibe yingelosi yesithathu. UZakariya wenqaba ukuqonda ukuthi iNkosi yayizolidlula ibandla lama-Adventist oSuku lwesiKhombisa laseLawodikeya. Kusenokunye okufanele kushiwo mayelana nokubuyiselwa kwezwi kulaba baprofethi, kodwa sizoqhubeka siye ekuqondeni umugqa wesiprofetho kaJosiya.
Josiah’s Wheel
Isondo LikaJosiya
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.
Sesikhulume ngomjikelezo weJubili weshumi nesikhombisa owaqala ngePhasika likaJosiya ngo-622 BC, kodwa umugqa kaJosiya uqala kudala ngaphambi kuka-622 BC. Ukuvukela kuka-Israyeli okwaletha uSawule esihlalweni sobukhosi njengenkosi yokuqala yakwa-Israyeli kwaphawula iminyaka engamashumi amane inkosi uSawule eyabusa, kwalandelwa iminyaka engamashumi amane inkosi uDavide eyabusa, kwase kulandela iminyaka engamashumi amane uSolomoni ayebusa. Ukwaliwa kukaNkulunkulu okwacasula kakhulu umprofethi uSamuweli kwenzeka ngo-1097 BC, futhi kuqala umugqa wesiprofetho wokuvukela owaphela esiphambanweni lapho amaJuda ememezela ukuthi ayengenankosi ngaphandle kukaKhesari.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Kodwa bamemeza bathi, Msuse, msuse, mbethele esiphambanweni. UPilatu wathi kubo, Ngimbethele yini esiphambanweni iNkosi yenu? Abapristi abakhulu baphendula bathi, Asinayo inkosi ngaphandle kukaKhesari. Johane 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
Ngo-1097, amakhosi amathathu ayeyobusa iminyaka engamashumi amane ngamunye kwaze kwaba sekufeni kukaSolomoni ngo-977 BC, lapho umbuso wabe usuhlukaniswa waba enyakatho naseningizimu.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
Emva kwalokho bafisa inkosi; uNkulunkulu wayesebanika uSawulu indodana kaKisi, umuntu wesizwe sakwaBenjamini, iminyaka engamashumi amane. IzEnzo 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
UDavide wayeneminyaka engamashumi amathathu lapho eqala ukubusa, wabusa iminyaka engamashumi amane. EHebroni wabusa phezu kukaJuda iminyaka eyisikhombisa nezinyanga eziyisithupha; eJerusalema wabusa iminyaka engamashumi amathathu nantathu phezu kuka-Israyeli wonke noJuda. 2 Samuweli 2:4, 5.
Solomon’s reign began in 971 BC; the foundation of the Temple was laid in Solomon’s fourth year (967 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7). The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
Ukubusa kukaSolomoni kwaqala ngowe-971 BC; isisekelo seThempeli sabekwa ngonyaka wesine kaSolomoni (967 BC). Ukwakhiwa kwathatha iminyaka eyisikhombisa (1 AmaKhosi 6:37–38), futhi iThempeli laqedwa ngenyanga yesishiyagalombili ngonyaka weshumi nanye kaSolomoni. Ukunikezelwa kwalo okusemthethweni kwenzeka ngenyanga yesikhombisa (inyanga ka-Ethanimi), ngesikhathi soMkhosi Wezindlwana (1 AmaKhosi 8; 2 IziKronike 5–7). Amakhosi, iThempeli, nesizwe ngakunye kumelwe emlandweni ngenkathi yeminyaka engamakhulu amane namashumi ayisishiyagalolunye, ephawula ngokucacile isikhathi esingokwesiprofetho maqondana namakhosi, iThempeli, noma isizwe.
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (that possesses three witnesses in the line), concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins the mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
UDaniyeli wathunjwa ngo-607 BC, nakuba iningi lababhali bezikhathi zeBhayibheli likhomba ku-605 BC. Umlando obhaliwe kufanele uvumelane nobufakazi besiprofetho, futhi uphawu lwezehlakalo ezibekwe ngokomlando emgqeni womlando oqala ngesifiso sokuba nenkosi ngo-1097 BC lufuna, kubafakazi besiprofetho abaningana, ukuthi u-607 BC kube yikho ukusetshenziswa okunembile, hhayi u-605 BC. U-607 BC uphawula ukuphela kweminyaka engamakhulu amane namashumi ayisishiyagalolunye emgqeni wamakhosi, kodwa futhi uqala okunye kokumelwa okuyinhloko okuthathu kweminyaka engamashumi ayisikhombisa okwenzeka kulo mgqa. U-607 BC uphawula ukuphela kweminyaka engamashumi ayisikhombisa eyaqala ngokuthunjwa kukaManase ngo-677 BC. Ukumelwa kokuqala kophawu lweminyaka engamakhulu amane namashumi ayisishiyagalolunye (okunabafakazi abathathu emgqeni), kuphetha lapho omunye wabafakazi abathathu beminyaka engamashumi ayisikhombisa uphela khona, kanti omunye ufakazi weminyaka engamashumi ayisikhombisa uqala; ukwakheka kwezibalo kufakaza ngo-607 BC, naphezu komqondo wokuthi uDaniyeli wathunjwa ngo-605 BC.
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 516 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
Ngaphakathi komugqa oqukethe isikhathi seminyaka engu-490 esihlotshaniswa namakhosi kusukela ngo-1097 BC kuze kube ngu-607 BC, kukhona futhi iminyaka engu-490 kusukela ekungcwelisweni kweThempeli likaSolomoni kuze kube sekungcwelisweni kweThempeli langemva kokudingiswa nguZerubhabheli ngo-516 BC. Leyo minyaka engu-490 iqukethe iminyaka engu-420 kusukela ekungcwelisweni kukaSolomoni ngonyaka wakhe weshumi nanye, yanezelwa eminyakeni engu-70 iThempeli laliyincithakalo ngesikhathi sokuthunjwa, kwaba yiminyaka engu-490. Umthetho wesithathu ka-Artaxerxes wafika eminyakeni engu-59 kamuva ngo-457 BC, futhi uphawula ukuqala kweminyaka engu-490 “eyamiswa” (yanqunywa, Daniyeli 9:24) kubantu bakaNkulunkulu, eyaphetha ngonyaka ka-34 ekukhandelelweni ngamatshe kukaStefanu. Kunjalo, kukhona nabanye ofakazi abaningi abajulile bezikhathi emgqeni wesiprofetho oqala ngokuhlubuka okuyisisekelo kokwenqaba uNkulunkulu noMoya Wesiprofetho ngo-1097 BC, futhi uphela lapho uStefanu ebona uKristu emi ngakwesokunene sikaNkulunkulu. Ngaphakathi kwalobu bufakazi sithola isondo lesiprofetho likaJosiya.
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
Ngithi “ukuhlubuka okuyisisekelo,” ngoba ukuqala komugqa kubonakalisa isikhathi lapho u-Israyeli enqaba uNkulunkulu njengeNkosi, ngesifiso sabo sokuba nenkosi yezwe, ngaleyo ndlela kuphawulwe isisekelo sobukhosi babantu bakwa-Israyeli. Ngibhala lokhu futhi mayelana nesondo likaJosiya, elisho ukuthi “isisekelo sikaNkulunkulu,” eliwuphawu lwakho kokubili isisekelo nokuhlubuka okuyisisekelo kwabantu bakaNkulunkulu.
When Solomon died and the twelve tribes divided into north and south Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained of the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
Kwathi uSolomoni esefile futhi izizwe eziyishumi nambili zahlukana zaba enyakatho naseningizimu, ukunikezelwa kukaJerobowamu kohlelo lokukhonza olungumgunyathi kwasolwa ngumprofethi ongalalelanga, futhi ukusola kwakhe kwaqukatha isiprofetho senkosi ezayo egama layo linguJosiya. Esisekelweni sokuhlubuka kukaJerobowamu nezizwe eziyishumi zasenyakatho, kwaprofethwa isiprofetho sikaJosiya nokuvuselelwa kwakhe okuphawulwa yiPhasika Elikhulu lika-622 BC. Lokho kuvuselelwa kwalethwa ukutholakala kwemibhalo kaMose kanye nokumenyezelwa kwesahlulelo phezu kwabantu bakaNkulunkulu ngenxa yokuhlubuka kwabo okuqhubekayo. Lapho amazwi emibhalweni kaMose efundelwa inkosi uJosiya, kwaveza ukuvuselelwa okukhulu kunakho konke emlandweni weTestamente Elidala. Isiprofetho somntwana wesikhathi esizayo owayezakuzalwa ogama lakhe linguJosiya sasiqukethe futhi ukulahlwa okungokwesiprofetho kokuhlubuka okuyisisekelo okwabhekiswa enkosini uJerobowamu ngumprofethi ongalalelanga.
The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
Isiqalekiso sikaMose, njengoba uDaniyeli esibiza kanjalo, siyilezo “zikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, futhi saba ukutholakala okuyisisekelo kukaWilliam Miller, oyisibonakaliso samaqiniso ayisisekelo e-Adventism. Ukunikezwa kwamandla komyalezo kaMiller ngo-Agasti 11, 1840, kwalethwa ngomsebenzi ka“Josiah” Litch ngo-1838 nango-1840. Ngo-1863 lezo zisekelo zabekwa eceleni, futhi “izikhathi eziyisikhombisa” zaba uphawu hhayi kuphela lwamaqiniso ayisisekelo amaMillerite asePhiladelphia, kodwa futhi zaba uphawu lokuvukela kweMillerism yaseLawodikeya ngokumelene nezisekelo. Umlando wamaMillerite wengelosi yokuqala neyesibili uqukethe uphawu luka“Josiah,” oluyophindwa ngokoqobo ngokuphelele emlandweni wezinkulungwane eziyikhulu namashumi amane nane. Isondo likaJosiah libuyela emuva ekuthakatheni kwenkosi uSawule, bese liqhubekela phambili kuze kufike ekukhotshweni ngaphandle kwebandla lamaSeventh-day Adventist laseLawodikeya ngesikhathi somthetho weSonto. Isondo likaJosiah kuHezekeli manje selisemsebenzini wokwambulwa, njengomvuthwandaba wokubekwa uphawu kwezinkulungwane eziyikhulu namashumi amane nane.
We will continue these things in the next article.
Sizoqhubeka nalezi zinto esihlokweni esilandelayo.