There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.

Kukhona izinkomba eziyishumi nantathu eziphathelene nezinsuku encwadini kaHezekeli; eziyisithupha zibhekiswe eJerusalema, eziyisithupha zibhekiswe eGibhithe, kanti esisodwa sibhekiswe eTire. Zonke lezi zinkomba zibekwe ngaphakathi komongo wokuvukela, okufanekiselwa yinombolo ethi “ishumi nantathu.” Ngonyaka olandela ukushona komkaHezekeli ngenxa yesifo sohlangothi, okwaphawula ukuqala kokuvinjezelwa kwesithathu, uHezekeli wayalwa ukuba akhulume amelane neGibhithe, ememezela ukuthi liyakuba yincithakalo iminyaka engamashumi amane.

And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.

Ngiyakwenza izwe laseGibhithe libe yincithakalo phakathi kwamazwe ayincithakalo, nemizi yalo phakathi kwemizi eyincithakeleyo iyakuba yincithakalo iminyaka engamashumi amane; futhi ngiyakusakaza abaseGibhithe phakathi kwezizwe, ngibahlakazele emazweni. Nokho usho kanje uJehova uNkulunkulu ukuthi: Ekupheleni kweminyaka engamashumi amane ngiyakuqoqela ndawonye abaseGibhithe ezizweni lapho babehlakazelwe khona; ngibuyise ukuthunjwa kweGibhithe, ngibabuyisele ezweni lasePathrosi, ezweni lokuhlala kwabo; khona bayakuba ngumbuso ophansi. Hezekeli 29:12–14.

The siege began in 588 BC, and a year later in 587 BC Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.

Ukuvinjezelwa kwaqala ngo-588 BC, kwathi ngonyaka olandelayo ngo-587 BC uHezekeli wayalwa ukuba akhulume. Evesini “leshumi nesikhombisa”, u-571 BC ukhomba ukuthi iGibhithe liyakunikelwa eBhabhiloni ngenxa yezinkonzo ezenziwe. Ababala izikhathi zeBhayibheli basikisela u-567 BC kuya ku-527 BC njengenkathi yeminyaka engamashumi amane ekhonjiswe emavesini, futhi kusukela emlayezweni wokuqala wokwahlulelwa owamenyezelwa ngo-587 BC kuze kube isimemezelo sevesi leshumi nesikhombisa ngo-571 BC sokuthi iNkosi yayinikele iGibhithe esandleni sikaNebukadinesari, sithola inkathi “yeminyaka eyishumi nesikhombisa”.

Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.

Ibutho likaNebukadinesari lalwa umkhankaso omude nowunzima wokulwa neTire (ukuvinjezelwa kwahlala cishe iminyaka eyi-13, okungaba ngu-586–573 BC). Amasosha asebenza kanzima kakhulu (yonke ikhanda lenziwa impandla, futhi wonke ihlombe lakhuhlwa laba yize ngenxa yokuthwala imithwalo), nokho awatholanga mvuzo obalulekile noma impango evela eTire uqobo. Ngenxa yalo msebenzi ongazange ulethe nzuzo, uNkulunkulu wanquma ukunika uNebukadinesari iGibhithe njengesinxephezelo (“umvuzo”) ngomsebenzi ibutho lakhe elawenza ngokumelene neTire.

And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.

Nihlale kulowo muzi, nidla niphuza lokho abanipha khona; ngokuba isisebenzi sifanele umvuzo waso. Ningasuki endlini niye kwenye indlu. Luka 10:7.

Nebuchadnezzar therefore took Tyre first and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC, then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began 586 BC and went unto 573 BC. The number thirteen is associated with the United States.

Ngakho-ke uNebukadinesari waqala ngokuthumba iTire, futhi emva kokuvinjezelwa kweminyaka eyishumi nantathu wanikezwa iGibhithe. Ngaphambi kokuba athumbe iTire, wathumba iJerusalema ngo-586 BC, wabe esefeza ukuvinjezelwa kweminyaka eyishumi nantathu ngokumelene neTire, kwase kulandela iGibhithe. IJerusalema lathunjwa ngo-586 BC, futhi ukuvinjezelwa kweTire kwaqala ngo-586 BC kwaqhubeka kwaze kwaba ngu-573 BC. Inani eliyishumi nantathu lihlotshaniswa ne-United States.

Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.

UDade White usazisa ukuthi iJerusalema encwadini kaHezekeli imele ibandla lamaSeventh-day Adventist laseLawodikeya, futhi uNebukadinesari, inkosi yasenyakatho, umele amandla obupapa ezinsukwini zokugcina. Emfanekisweni womlando wesahluko samashumi amabili nesishiyagalolunye, abaphangi babantu bakho bezinsuku zokugcina, abamele iRoma yobupapa, banqoba izikhungo ezintathu kuleso sahluko. Kuqala uthatha iJerusalema, bese kuba iThire, ekugcineni iGibhithe.

Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.

Ukwahlulela kuqala endlini kaNkulunkulu, futhi uphondo lobuProthestani e-United States luyahlulwa kuqala ngaphambi komthetho weSonto. Uphondo lobuProthestani obuhlubukayo e-United States lubandakanya ibandla lamaSeventh-day Adventist laseLawodikeya elimelela abantu besivumelwano “sangaphambili” abadlulwa njengalokhu u-Israyeli wasendulo wadlulwa ngonyaka ka-34 kanye namaProthestani ngo-1844. Ukudlulwa kwalabo bantu bakaNkulunkulu besivumelwano sangaphambili ngo-34 nango-1844 kokubili kumelwe emlandweni wesiprofetho sesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu sikaDaniyeli 8:14. Ukwahlulela kuqala endlini kaNkulunkulu, futhi uphondo lobuProthestani lwahlulelwa ngaphambi kophondo lobuRiphabhulikhi.

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

Ngokuba isikhathi sesifikile sokuba ukwahlulela kuqale endlini kaNkulunkulu; futhi uma kuqala kithi, kuyakuba yini ukuphela kwalabo abangayilaleli ivangeli likaNkulunkulu na? 1 Petru 4:17.

The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.

Ukukhulunywa kokuqala kwesahlulelo saseGibhithe kutholakala evesini lokuqala lesahluko samashumi amabili nesishiyagalolunye, kanti usuku lokugcina olukhulunywa ngalo maqondana neGibhithe nguHezekeli lutholakala evesini “leshumi nesikhombisa” saleso sahluko esifanayo. Lesi sahluko sikhomba iRoma yanamuhla kuqala inqoba uphondo lobuProthestani, bese ilandela iThire, emele uphondo lobuRiphabhulikhi olunqotshwa ngesikhathi somthetho weSonto osuseduze ukufika. Lapho iThire (i-United States) inqotshwa uNebukhadinezari ngesikhathi somthetho weSonto, iGibhithe nalo linikelwa ezandleni zakhe. Kuleso sikhathi inxeba elibulalayo lobupapa liyaphola. Akugcini nje ngokuthi inxeba elibulalayo lobupapa liphole ngaleso sikhathi, kodwa uHezekeli uyasazisa ukuthi lokhu kwenzeka ngesikhathi semvula yokugcina.

In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:21.

Ngalolo suku ngiyakuhlumisa uphondo lwendlu ka-Israyeli, ngikunike ukuvulwa komlomo phakathi kwabo; bazi ukuthi nginguJehova. Hezekeli 29:21.

Jacob and Israel

uJakobe no-Israyeli

Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.

U-Isaya uveza ukuthi u-Israyeli uyahluma, aqhakaze, agcwalise umhlaba wonke ngesithelo. Yimvula eletha lezi zigaba ezintathu zokuhluma, zokuqhakaza nezokuthela izithelo, futhi ngokuka-Isaya, imvula yokugcina ifika lapho “umoya onamandla” usumisiwe. Uyaqhubeka aveze ukuthi phakathi nenkathi yokuhluma, yokuqhakaza neyokuthela izithelo izono zikaJakobe ziyakuhlanjululwa, futhi igama lesiHebheru elihunyushwe ngokuthi “ukuhlanjululwa” lisho ukubuyisana.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

Ngesilinganiso, lapho ihluma iphume, uyakuphikisana nayo; ubamba umoya wakhe onolaka ngosuku lomoya wasempumalanga. Ngalokho-ke ububi bukaJakobe buyakuhlanjululwa; futhi lokhu kuyoba yiso sonke isithelo sokususwa kwesono sakhe; lapho enza wonke amatshe e-altare abe njengamatshe etshokhi aphihlizwe aba yizicucu, izixuku zezihlahla nezithombe ngeke kusame. U-Isaya 27:8, 9.

When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or Republicanism—the state. Just after the end of the thirteen year siege of Tyre the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.

Lapho imimoya emine (umoya wakhe onamandla) wengxabano ivinjelwa, kuqala ukubekwa uphawu kwabantu abayizinkulungwane eziyikhulu namashumi amane nane, futhi ekugcineni abahlakaniphileyo nababi phakathi kwe-Adventism bayahlukaniswa, futhi konke lokhu kufezwa “ngosuku lomoya wasempumalanga.” Isikhathi sokubekwa uphawu saqala ngokufafazwa ngo-9/11 futhi siphela ngokuthululwa okuphelele emthethweni weSonto lapho umhlaba usugcwaliswa ngezithelo. Isikhathi sokubekwa uphawu siwukuhlanzwa nokuhluzwa okuqhubekayo ngokuvumelana noMalaki 3. Kodwa esikhathini seminyaka eyishumi nesikhombisa esimelelwa izinsuku zokuqala nezokuphela zikaHezekeli 29, ukunqotshwa kombuso wesithupha wesiprofetho seBhayibheli njengoba umelelwa yiJerusalema, uphawu lophondo lobuProthestani—ibandla, kanye neTire, uphawu lophondo noma ubuRephabhulikhi—umbuso. Ngokushesha ngemva kokuphela kokuvinjezelwa kweTire kweminyaka eyishumi nantathu, ukunqotshwa kombuso wesikhombisa wamakhosi ayishumi omelelwa yiGibhithe kuyenzeka. Ukunqotshwa okuthathu kweJerusalema, iTire, neGibhithe kwenzeka lapho “uphondo lwendlu ka-Israyeli” luhluma, futhi lunikezwa ukuvulwa komlomo.

Both the priest Ezekiel and the priest Zacharias dumbness end at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.

Kokubili umpristi uHezekeli kanye nokuphela kokungakhulumi kompristi uZakariya kufinyelela emthethweni weSonto, lapho kokubili i-United States nembongolo kaBhalami kukhuluma khona. INkosi inika indlu ka-Israyeli “ukuvulwa komlomo” emthethweni weSonto. Izono zikaJakobe seziye zahlanzwa ngaleso sikhathi, futhi igama lakhe liguqulwa libe yindlu ka-Israyeli. Umlayezo abawumemezelayo umelelwa ngufakazi wesithathu wokungakhulumi ngokwesiprofetho omelwe nguDaniyeli, oseyiphiwa ngaleso sikhathi umlayezo kaDaniyeli isahluko seshumi nanye, futhi lowo futhi ungumbono kaHabakuki ose “ukhuluma ungangiqambi amanga.” UHezekeli, uZakariya noDaniyeli bavumelana nokumenyezelwa kokukhala okukhulu kwengelosi yesithathu, njengoba kwenza noJeremiya esahlukweni seshumi nanhlanu lapho ethenjiswa khona ukuba abe ngumlomo kaNkulunkulu uma ebeyobuya ekudumazekeni kokuqala.

Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.

Kungani ubuhlungu bami buhlala njalo, nenxeba lami lingelapheki, elinqaba ukuphulukiswa? Uyoba kimi ngokuphelele njengomqambimanga, nanjengamanzi aphoxayo na? Ngakho usho kanje uJehova: Uma ubuya, ngiyakukubuyisa futhi, ume phambi kwami; futhi uma ukhipha okuyigugu kokuyize, uyakuba njengomlomo wami; mababuyele kuwe bona, kodwa wena ungabuyeli kubo. Jeremiya 15:18, 19.

Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.

UJesu ufanekisa ukuphela ngesiqalo, futhi ngo-9/11 ukufafazwa kwaveza amahlumela, nesihlahla sikaJakobe saqala ukukhula; futhi ekugcineni, lapho ububi bukaJakobe sebususwe, indlu ka-Israyeli iyakukhuluma. Ukuhluma okwenzeka ngo-9/11, okwafezwa yimvula, kufanekisela ukuhluma ekupheleni kwesikhathi sokubekwa uphawu, lapho “uphondo” lwendlu ka-Israyeli luhluma khona, khona lapho izimpondo zobuProthestani obuhlubukayo nezobuRiphabhulikhi zinqotshwa nguNebukadinesari.

At that point the distinction between the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.

Ngaleso sikhathi umehluko phakathi kophondo lwamanga lobuProthestani uqathaniswa nophondo lweqiniso lobuProthestani, njengoba lufanekiswa yinduku ka-Aroni eyahluma, ihlukaniswe kwezinye izinduku zezizwe zakwa-Israyeli. Izinsuku ezimbili esahlukweni samashumi amabili nesishiyagalolunye sikaHezekeli zikhomba umlando wokuphakanyiswa kwesibonakaliso sabayizinkulungwane eziyikhulu namashumi amane nane emthethweni weSonto osuzayo maduzane.

The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.

Inqubo yokuhluma, yokuqhakaza, nokugcwalisa umhlaba ngezithelo yaqala ngesikhathi sokufafazwa kwemvula yokugcina ngo-9/11, njengoba nje inkathi yePentekoste yaqala lapho uKristu ephefumulela abafundi Bakhe amaconsi ambalwa, okwaholela ePentekosteni lapho ukuthululwa okuphelele kwenzeka khona. Ukuhluma kuka-9/11 ekuqaleni kokuhlanzwa kukaJakobe (umkhohlisi othatha indawo yomunye), okuyisikhathi sokubekwa uphawu, kwakufanekisela ukuhluma kwendlu yakwa-Israyeli (umnqobi) ngesikhathi somthetho weSonto. Ukuhluma ekugcineni kuphawula umehluko phakathi kwabantu besivumelwano sokuqala nabayizinkulungwane eziyikhulu namashumi amane nane, njengoba nje ukuthululwa komlilo eNtabeni iKarmeli kwenza umehluko phakathi komprofethi u-Eliya nabaprofethi bakaBhali. Lo mehluko umelelwa yisigaba esithile esingokwesiprofetho esinamahloni ngenxa yomlayezo womgunyathi wokuthula nokulondeka, kanti esinye isigaba singokwesiprofetho sinentokozo, futhi asisoze saba namahloni.

The Six Dates of Egypt

Izinsuku Eziyisithupha zaseGibhithe

Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelve year of the captivity.

UHezekeli ukhomba ezinye izinsuku ezine ezihlobene neGibhithe, futhi ezimbili zalezo zinsuku ziphawula unyaka weshumi nanye, kanti ezinye ezimbili ziphawula unyaka weshumi nambili wokuthunjwa.

The Siege of the Eleventh Year

Ukuvinjezelwa Konyaka Weshumi Nanye

And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.

Kwase kuthi ngonyaka weshumi nanye, ngenyanga yokuqala, ngosuku lwesikhombisa lwenyanga, izwi leNkosi lafika kimi, lathi: Ndodana yomuntu, ngiphule ingalo kaFaro inkosi yaseGibhithe; bheka, ayiyikuboshwa ukuba iphole, kufakwe ibhandeshi lokuyibopha, ukuze yenziwe iqine ukubamba inkemba. Hezekeli 30:20, 21.

And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.

Kwase kwathi ngomnyaka weshumi nanye, ngenyanga yesithathu, ngosuku lokuqala lwenyanga, izwi leNkosi lafika kimi, lathi: Ndodana yomuntu, khuluma kuFaro inkosi yaseGibithe, nakwisixuku sakhe, uthi: Ufanani ngobukhulu bakho na? Hezekeli 31:1, 2.

In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one the fall of Egypt and its impact upon the world is identified.

Ngonyaka weshumi nanye wokuthunjwa, eGibhithe nezingalo zikaFaro ziphukile, kanti izingalo zaseBhabhiloni ziqinisiwe esahlukweni samashumi amathathu. Ngonyaka weshumi nanye esahlukweni samashumi amathathu nanye, kuvezwa ukuwa kweGibhithe nomthelela wako emhlabeni.

The Twelfth Year & Jerusalem’s Fall

Unyaka Weshumi Nambili Nokuwiswa KweJerusalema

The two dates in the twelfth year are located in Ezekiel thirty-two.

Lezi zinsuku ezimbili zonyaka weshumi nambili zitholakala kuHezekeli amashumi amathathu nambili.

And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.

Kwase kwathi ngomnyaka weshumi nambili, ngenyanga yeshumi nambili, ngosuku lokuqala lwenyanga, izwi likaJehova lafika kimi, lathi: Ndodana yomuntu, phakamisa isililo ngoFaro inkosi yaseGibhithe, uthi kuye: Wawunjengebhongo elincane phakathi kwezizwe, futhi wawunjengomkhomo olwandle; waphuma ngemifula yakho, waphazamisa amanzi ngezinyawo zakho, wangcolisa imifula yawo. Isho kanje iNkosi uJehova: Ngakho-ke ngiyakwendlalela inetha lami phezu kwakho, kanye nebandla lezizwe eziningi; ziyakukukhuphula ngenetha lami. Hezekeli 32:1–3.

It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.

Kwathi futhi ngonyaka weshumi nambili, ngosuku lweshumi nanhlanu lwenyanga, izwi leNkosi lafika kimi, lathi: Ndodana yomuntu, klamelela isixuku saseGibithe, usiphonsele phansi, yebo sona kanye namadodakazi ezizwe ezidumileyo, eziyise ezingxenyeni ezingezansi zomhlaba, kanye nabaya emgodini. Hezekeli 32:17, 18.

Pharaoh and His Multitude

UFaro Nesixuku Sakhe

In chapter thirty-one’s pronouncement upon Egypt, the final verses state:

Esimemezelweni sesahluko samashumi amathathu nanye esimelene neGibhithe, amavesi okugcina athi:

I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.

Ngazamazamisa izizwe ngomsindo wokuwa kwakhe, lapho ngimphonsa phansi esihogweni kanye nalabo abehlayo baye emgodini; futhi yonke imithi yase-Edene, ekhethiweyo nengcono kunayo yonke yaseLebanoni, konke okunatha amanzi, kuyakududuzwa ezingxenyeni ezingezansi zomhlaba. Nazo zehla kanye naye zaya esihogweni, zaya kulabo ababulewe ngenkemba; futhi labo ababeyingalo yakhe, ababehlala ngaphansi komthunzi wakhe phakathi kwezizwe. Ufani nani kanjalo ngenkazimulo nangobukhulu phakathi kwemithi yase-Edene na? Nokho uyakwehliselwa phansi kanye nemithi yase-Edene ezingxenyeni ezingezansi zomhlaba; uyakulala phakathi kwabangasokile kanye nalabo ababulewe ngenkemba. Lo nguFaro nabo bonke ubuningi bakhe, usho iNkosi uJehova. Hezekeli 31:16–18.

In chapter thirty-two’s pronouncement upon Egypt, the final verses repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.

Esimemezelweni sesahluko samashumi amathathu nambili ngaseGibhithe, amavesi okugcina aphinda futhi andise lokho okusesahlukweni samashumi amathathu nanye, futhi aqukethe isitatimende sokuphetha esihambisanayo.

For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.

Ngokuba ngibeke ukwethusa kwami ezweni labaphilayo; yena uyolaliswa phakathi kwabangasokile kanye nalabo ababulewe ngenkemba, yebo uFaro nalo lonke ibandla lakhe, kusho iNkosi uJehova. Hezekeli 32:32.

The Seventeen years of Chapter Twenty-nine

Iminyaka Eyishumi Nesikhombisa Yesahluko Samashumi Amabili Nesishiyagalolunye

The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.

Izinsuku ezitholakala kuleso sikhathi seminyaka eyishumi nesikhombisa esivezwe esahlukweni samashumi amabili nesishiyagalolunye zikhomba uNebukadinesari enqoba iGibhithe, kanye nesikhathi seminyaka engamashumi amane sokuchitheka kweGibhithe. Inani elingamashumi amane limelela ihlane, lifanekisa iminyaka eyinkulungwane lapho umhlaba uchithekile.

I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.

Ngabuka umhlaba, bheka, wawungenasimo, ungenalutho; ngababuka namazulu, futhi ayengenakho ukukhanya. Ngabuka izintaba, bheka, zazamazama, nawo wonke amagquma anyakaza kalula. Ngabuka, bheka, kwakungekho muntu, nazo zonke izinyoni zamazulu zase zibalekile. Ngabuka, bheka, indawo ethelayo yayiyihlane, nayo yonke imizi yayo yayidilikile phambi kukaJehova, nangenxa yentukuthelo yakhe evuthayo. Ngokuba kanje usho uJehova ukuthi: Izwe lonke liyakuba yincithakalo; nokho angiyikwenza ukuphela okuphelele. Jeremiya 4:23–27.

At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction is set forth.

Ekupheleni kweminyaka engamashumi amane yokuchithakala kweGibhithe kuHezekeli isahluko samashumi amabili nesishiyagalolunye, kuvezwa ukuvuka kokugcina kwababi kanye nokubhujiswa kwabo kokugcina.

Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.

Ukwesaba, nomgodi, nesicupho, kuphezu kwakho, wena ohlala emhlabeni. Kuyakuthi-ke, lowo obalekela umsindo wokwesaba awele emgodini; nalowo okhuphuka ephuma phakathi komgodi abanjwe esicuphweni; ngokuba amafasitela avela phezulu avulekile, nezisekelo zomhlaba ziyazamazama. Umhlaba uphukile nya, umhlaba uncibilikile ngokuphelele, umhlaba uzanyazanyiswa kakhulu. Umhlaba uyantengantenga njengodakiwe, uyakususwa njengendlu eyakhiwe okwesikhashana; nesiphambeko sawo siyakuba nzima phezu kwawo; uyakuwa, angabe esavuka futhi. Kuyakuthi ngalolo suku, uJehova ajezise ibutho labaphakemeyo abasezindaweni eziphakemeyo, namakhosi omhlaba asemhlabeni. Bayakubuthwa ndawonye, njengokuba iziboshwa zibuthwa emgodini, bavalelwe etilongweni, kuthi emva kwezinsuku eziningi bavakashelwe. U-Isaya 24:17–22.

The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon powers ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.

Umyalezo kaHezekeli ohlanganiswa yizinsuku eziyisithupha ezihlobene neGibhithe ukhomba ukubhujiswa kokugcina kwamandla kadrako wasemhlabeni, okuqala ngomthetho weSonto osuzofika masinyane, kuqhubekele phambili kuze kufike ekubhujisweni kokugcina kwamaGibhithe amabi ekupheleni kwenkulungwane yeminyaka.

In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.

Ebufakazini besiprofetho isilo nomprofethi wamanga bafinyelela ekupheleni kwabo echibini lomlilo, elimelela ukuBuya Kwesibili kukaKristu, kodwa ukubhujiswa kwamandla kadrako echibini lomlilo kusekupheleni kwenkulungwane yeminyaka.

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.

Futhi isilo sabanjwa, kanye naso umprofethi wamanga owenza izimangaliso phambi kwaso, ngazo akhohlisa labo ababesamukele uphawu lwesilo, nalabo ababekhulekela umfanekiso waso. Laba bobabili baphonswa bephila echibini lomlilo ovutha ngesibabule. Abaseleyo babulawa ngenkemba yalowo owayehlezi phezu kwehhashi, leyo nkemba ephuma emlonyeni wakhe; futhi zonke izinyoni zasutha ngenyama yabo. IsAmbulo 19:20, 21.

The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.

Isilo nesiphrofethi samanga siphetha ngokwesiprofetho ekubuyeni kwesibili kukaKristu, kodwa udrako uhlangabezana nesiphetho sakhe eminyakeni eyinkulungwane kamuva ekubuyeni kwesithathu kukaKristu.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.

Ngase ngibona ingelosi yehla ivela ezulwini, inesihluthulelo somgodi ongenasiphelo neketanga elikhulu esandleni sayo. Yase ibamba udrako, leyo nyoka endala, onguDeveli noSathane, yambopha iminyaka eyinkulungwane, Yase iyamphonsa emgodini ongenasiphelo, yamvalela, yabeka uphawu phezu kwakhe, ukuze angabe esedukisa izizwe, ize igcwaliseke leyo minyaka eyinkulungwane; futhi emva kwalokho kumelwe akhululwe isikhashana esincane. IsAmbulo 20:1–3.

The Eleventh and Twelfth Years

Unyaka Weshumi Nanye Noweshumi Nambili

The ‘seventeen’ year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapter thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586/585 BC.

Isikhathi seminyaka “eyishumi nesikhombisa” esibekwe phambili ezinsukwini ezimbili zikaHezekeli isahluko samashumi amabili nesishiyagalolunye saqala ngonyaka weshumi wokuthunjwa saphela ngonyaka wamashumi amabili nesikhombisa. Imiyalezo yesahluko samashumi amathathu nesamashumi amathathu nanye yabekwa phambili ngonyaka weshumi nanye, kanti izinsuku ezimbili ezibekwe phambili esahlukweni samashumi amathathu nambili zanikezwa ngonyaka weshumi nambili wokuthunjwa. Isikhathi seminyaka eyishumi nesikhombisa esaqala ngonyaka weshumi, cishe ekuqaleni kokuvinjezelwa kweJerusalema, salandelwa yimiyalezo emibili yaseGibhithe yonyaka weshumi nanye ebekwe phambili ezahlukweni zamashumi amathathu namashumi amathathu nanye. Ngokuhlangene, leyo miyalezo emibili yonyaka weshumi nanye imele umlayezo ongaphambi nje komthetho weSonto. Eminye imiyalezo emibili yaseGibhithe yonyaka weshumi nambili yenzeka ngesikhathi sokubhujiswa kweJerusalema ngo-586/585 BC noma ngokushesha ngemva kwalokho.

The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typify the second angel’s message, where there is always a doubling.

Umlayezo wokufika kukaKristu umenyezelwa njengengxenye yomlayezo Wokukhala Kwaphakathi Kwamabili oguqukela emlayezweni wokukhala okukhulu emthethweni weSonto. Imiyalezo emibili yaseGibhithe imenyezelwa ngaphambi komthetho weSonto, futhi imiyalezo emibili yaseGibhithe imenyezelwa ngesikhathi somthetho weSonto noma masinyane ngemva kwawo. Ukuphindwa kabili kwemiyalezo enikezwa ngonyaka ofanayo, phakathi nokuvinjezelwa okuphetha ngokubhujiswa kweJerusalema, kanye neminye imiyalezo emibili emthethweni weSonto, kufanekisa umlayezo wengelosi yesibili, lapho kuhlala kukhona ukuphindwa kabili.

A second message is always followed by the third message.

Umlayezo wesibili ulandelwa ngaso sonke isikhathi umlayezo wesithathu.

“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Ngepeni nangezwi simelwe ukumemezela lesi saziso, sibonise ukuhleleka kwazo, kanye nokusebenza kweziprofetho ezisiletha emyalezweni wengelosi yesithathu. Akunakuba khona eyesithathu ngaphandle kweyokuqala neyesibili. Le miyalezo kufanele siyinike izwe ngezincwadi ezishicilelwe, nangezinkulumo, sibonisa emlandweni wesiprofetho izinto ebezikhona nezinto ezizakuba khona.” Selected Messages, book 2, 104, 105.

At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always proceeded by the second message that is always a twofold message.

Esigijimini sesithathu umnyango womusa wokuqulwa uyavalwa. Isikhathi somusa sokuqulwa siyavalwa e-United States ngomthetho weSonto, futhi isikhathi somusa sokuqulwa siyavalwa emhlabeni wonke lapho uMikayeli esukuma. Yomibili le minyango evaliwe imelela isigijimi sesithathu, esihlala siholwa yisigijimi sesibili esihlala siyisigijimi esinezinhlangothi ezimbili.

The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.

Ukunikwa amandla kwengelosi yesibili kufezwa lapho ihlanganiswa nesigijimi Sokukhala Kwaphakathi Kwamabili. Lezi zigijimi ezimbili ezamenyezelwa phezu kwesintu, njengoba zimelelwe yizimemezelo zikaHezekeli phezu kweGibhithe ezahlukweni ezingamashumi amathathu nezingamashumi amathathu nanye, zikhomba isikhathi lapho isigijimi Sokukhala Kwaphakathi Kwamabili sihlangana nengelosi yesibili; kanti izigijimi ezimbili zesahluko samashumi amathathu nambili zikhomba ukunikezwa amandla kwengelosi yesithathu ekukhaleni okukhulu.

Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.

Amasondo kaHezekeli okuxhumana okuyinkimbinkimbi kwezehlakalo zabantu akhomba isixwayiso sokugcina sesintu, okuyisixwayiso sengwezi yesithathu, futhi ingelosi yesithathu yakhiwe izixwayiso zengelosi yokuqala neyesibili. Ukukhala kwaphakathi kwamabili ngaphambi komthetho weSonto nokukhala okukhulu ngemva komthetho weSonto kufanekiswa yizinsuku ezine zikaHezekeli eziwela phakathi kweminyaka “eyishumi nesikhombisa” yezinsuku ze-alpha ne-omega zesahluko samashumi amabili nesishiyagalolunye, ezihambisana nomlando ofihlekile kaDaniyeli isahluko seshumi nanye ivesi lamashumi amane, njengoba kufanekiswa emavesini eshumi nanye kuya kweleshumi nesithupha esahluko esifanayo.

In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.

Esahlukweni seshumi sikaDaniyeli, uDaniyeli, njengakuHezekeli, wenziwa waba yisimungulu. Ukuthula kukaDaniyeli kwalethwa phakathi kokuthintwa okuthathu; ukuthintwa kokuqala nokwesithathu kwavela engelosini uGabriyeli, kanti ukuthintwa okuphakathi kwakungukuthintwa kukaKristu. UDaniyeli, njengakuPetru phakathi kweKesariya Filipi nesiphambano, usesemaphakathi. Phakathi nendawo uPetru wabona uKristu okhazinyulisiwe, njengoba noDaniyeli enza esahlukweni seshumi. Ophakathi kwezingelosi ezintathu ungumlayezo wesibili, oyinhlanganisela yemilayezo emibili.

5th Day of the 4th Month & 1844

Usuku lwesi-5 lwenyanga yesi-4 no-1844

In Ezekiel chapter one, verses one and two Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19th and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19th and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844 midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.

KuHezekeli isahluko sokuqala, amavesi okuqala nawesibili, uHezekeli usesukwini lwesihlanu lwenyanga yesine, oluhambisana nendawo emaphakathi yomnyakazo wenyanga yesikhombisa ngo-1844. UHezekeli usemkhatsini phakathi kuka-Ephreli 19 no-Okthoba 22, 1844, njengoba kwakunjalo nangoSamuel Snow, isithunywa soKukhala Kwaphakathi Kobusuku ngo-1844, ngesikhathi ethula umbono wakhe wokuqala ocacileyo walowo myalezo eBoston, ezinsukwini ezingama-93 emva kuka-Ephreli 19 nangaphambi kwezinsuku ezingama-93 zokuba umnyango uvalwe ngo-Okthoba 22, 1844. USamuel Snow wayeseBoston ngoJulayi 21, 1844, ephakathi nendawo emnyakazweni wenyanga yesikhombisa, engazi ukuthi ngokwesiprofetho wayemi noPetru eNtabeni yokuGuqulwa isimo, noHezekeli onyakeni wamashumi amathathu womjikelezo weshumi nesikhombisa weJubili, kanye nokuthintwa kwesibili kukaDaniyeli ngesikhathi sombono wesibuko esahlukweni seshumi. U-2026 umelela unyaka wamashumi amane nesikhombisa womjikelezo wamashumi ayisikhombisa weJubili ophetha ngo-2028.

Tyre

ITire

Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.

Ngaphambi kokuba sibuyele ekubekweni kwezinsuku kwezinkomba eziyisithupha zikaHezekeli ngeJerusalema, kufanele siqale sikhombe usuku olulodwa olwamemezelwa ngokumelene neTire.

And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.

Kwathi ngomnyaka weshumi nanye, ngosuku lokuqala lwenyanga, izwi leNkosi lafika kimi, lathi, Ndodana yomuntu, ngenxa yokuthi iTire lishilo ngeJerusalema lathi, Aha, lidiliziwe lona ebeliyizango lezizwe; seliphendukele kimi; mina ngiyakusuthiswa, manje seliyincithakalo; ngalokho usho kanje uJehova uNkulunkulu, uthi: Bheka, ngimelene nawe, wena Tire, ngiyakuvusela izizwe eziningi ukuba zize zimelane nawe, njengolwandle luvusa amagagasi alo. Zona ziyakuchitha izindonga zaseTire, zidilize nemibhoshongo yalo; ngiyakukhuhla nothuli lwalo lusuke kulo, ngilenze libe njengesiqongo sedwala. Liyakuba yindawo yokwelulela amanetha phakathi kolwandle, ngokuba ngikukhulumile, isho iNkosi uJehova; liyakuba yimpango ezizweni. Namadodakazi alo asemasimini ayakubulawa ngenkemba; azi ukuthi mina nginguJehova. Ngokuba usho kanje iNkosi uJehova, uthi: Bheka, ngiyakwehlisela phezu kweTire uNebukadirezari inkosi yaseBabele, inkosi yamakhosi, evela enyakatho, enamahhashi, nezinqola, nabagibeli bamahhashi, namabandla, nabantu abaningi.

He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.

Uyakubulala amadodakazi akho ensimini ngenkemba; ayakukwakhela inqaba yokukuvimbezela, abuthele indunduma yokukuhlasela, aphakamise ihawu kuwe. Ayakumisa imishini yempi imelane nezindonga zakho, abhodloze imibhoshongo yakho ngezimbazo zawo. Ngenxa yobuningi bamahhashi awo, uthuli lwawo luyakukumboza; izindonga zakho ziyakuzamazama ngomsindo wabagibeli bamahhashi, nowamasondo, nowezinqola zempi, lapho engena emasangweni akho, njengokungena kwabantu emzini ogebhulekile. Ngezinselo zamahhashi akhe uyakunyathela zonke izitaladi zakho; uyakubulala abantu bakho ngenkemba, nezinqaba zakho eziqinileyo ziyakuwa phansi. Bayakuphanga ingcebo yakho, benze impango ngempahla yakho yokuthengiselana; baphule izindonga zakho, bachithe izindlu zakho ezinhle; babeke amatshe akho, nezingodo zakho, nothuli lwakho phakathi kwamanzi. Ngiyakuqeda umsindo wezingoma zakho; nomsindo wamahabhu akho awusayikuzwakala. Ngiyakukwenza ube njengesiqongo sedwala; uyakuba yindawo yokwendlalisa amanetha; awusayikwakhiwa futhi, ngokuba mina Jehova ngikukhulumile, usho kanje iNkosi uJehova.

Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.

Isho kanje iNkosi uJehova ngeTire, ithi: Iziqhingi aziyikuthuthumela yini ngezwi lokuwa kwakho, lapho abalimala bekhala, lapho kubulawa phakathi kwakho na? Khona-ke zonke izikhulu zolwandle ziyakwehla ezihlalweni zazo zobukhosi, zibeke eceleni izingubo zazo zobukhosi, zikhumule izambatho zazo ezifekethisiweyo; ziyakwembatha ukuthuthumela; ziyakuhlala phansi emhlabathini, zithuthumele umzuzu ngomzuzu, zimangaliswe ngawe. Ziyakukhalela isililo, zithi kuwe: Ubhujiswe kanjani wena, owawuhlalwa ngamadoda ahamba olwandle, wena muzi odumileyo, owawunamandla olwandle, wona kanye nabakhileyo kuwo, ababesabisa bonke abahlala kuwo! Manje iziQhingi ziyakuthuthumela ngosuku lokuwa kwakho; yebo, iziQhingi ezisolwandle ziyakukhathazeka ngokuhamba kwakho. Ngokuba isho kanje iNkosi uJehova, ithi: Lapho ngikwenza umuzi oyincithakalo, njengemizi engahlali muntu kuyo; lapho ngikhuphula utwa phezu kwakho, namanzi amakhulu akusibekela; lapho ngikwehlisela phansi kanye nalabo abehlayo baye emgodini, kubantu basendulo, ngikubeke ezingxenyeni eziphansi zomhlaba, ezindaweni eziyincithakalo zasendulo, kanye nalabo abehlayo baye emgodini, ukuze ungahlalwa muntu; ngibeke inkazimulo ezweni labaphilayo; ngiyakukwenza ube yinto eyesabekayo, ungabe usaba khona; noma ufunwa, awusayikuphinde utholakale naphakade, isho iNkosi uJehova. Hezekeli 26:1–21.

The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.

Umlayezo waseThire wamenyezelwa ngonyaka iJerusalema elabhujiswa ngawo, futhi umele ukuketulwa kombuso wesithupha wesiprofetho seBhayibheli emthethweni weSonto osuseduze ukufika. Emthethweni weSonto, i-United States (iThire) iyajabula ngokwesiprofetho ngoba iye yayiketula iJerusalema, uDade White ayichaza njengebandla lama-Adventist losuku lwesikhombisa laseLawodikeya, uHezekeli alibiza ngokuthi “amasango abantu.” IThire iveza ukuthi iJerusalema “yayiyiyo” amasango abantu, kusetshenziswa inkathi eyedlule. “Isango” ngokwesiprofetho liyibandla.

And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.

Wasesaba, wathi: Yeka ukwesabeka kwale ndawo! lokhu akusiyo enye into ngaphandle kokuba yindlu kaNkulunkulu, futhi lokhu kuyisango lezulu. UJakobe wavuka ekuseni kakhulu, wathatha itshe ayelibeke ngaphansi kwekhanda lakhe, walimisa laba yinsika, wathela amafutha phezu kwalo. Wayiqamba igama laleyo ndawo ngokuthi iBethele; kepha igama lalowo muzi ekuqaleni lalinguLuze. UGenesise 28:17–19.

The word “Bethel” means house of God, and Tyre rejoices that is has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states that, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”

Igama elithi “Bethel” lisho indlu kaNkulunkulu, futhi iThire liyajabula ngokuthi liphoqe ibandla lama-Adventist oSuku lwesiKhombisa laseLawodisiya ukuba lamukele ukuphoqelelwa kokukhulekelwa kwelanga. Kodwa naphezu kwaleyo ntokozo ephambukile yalabo abaphoqelela ukukhulekelwa kwelanga, uNkulunkulu ngoHezekeli uthi: “Ngimelene nawe, O Tyrus, futhi ngiyakwenza izizwe eziningi zikhuphukele kuwe, njengolwandle lukhuphula amagagasi alo. Futhi ziyakuchitha izindonga zaseTyrus, zehlise nemibhoshongo yalo.”

The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.

“Izindonga zaseTyrus” zimelela ukuvikelwa kweTyrus. “Udonga” luyisifanekiselo seMiyalo Eyishumi.

“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.

“Umprofethi lapha uchaza abantu okuthi, ngesikhathi sokusuka okuvamile eqinisweni nasekulungeni, bafuna ukubuyisela izimiso eziyisisekelo zombuso kaNkulunkulu. Bangabalungisi besibhobo esenziwe emthethweni kaNkulunkulu—udonga alubeke lwazungeza abakhethiweyo bakhe ukuze bavikelwe, futhi ukulalela iziyalezo zalo zobulungisa, zeqiniso, nezokuhlanzeka kuyisivikelo sabo saphakade.” Prophets and Kings, 677.

God’s law is a wall of protection, but walls in the plural represents the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.

Umthetho kaNkulunkulu uyindonga yokuvikela, kodwa izindonga ngobuningi zimelela izimiso ezimbili ‘ezavikela’ futhi zakhiqiza ukuchuma nempumelelo yeTyrus, uphawu lophondo lweRiphabhulikhi lwe-United States.

“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …

“‘Futhi yayinezimpondo ezimbili ezifana nezewundlu.’ Izimpondo ezifana nezewundlu zibonisa ubutsha, ubumsulwa, nobumnene, zifanekisela ngokufaneleyo isimilo se-United States ngesikhathi yethulwa kumprofethi njengaleyo ‘ekhuphukayo’ ngo-1798. Phakathi kwababaleki abangamaKristu abaqala ukubalekela eMelika befuna isiphephelo ekucindezelweni kobukhosi nasekungabekezelelaneni kwabapristi, kwakukhona abaningi abazimisela ukumisa uhulumeni phezu kwesisekelo esibanzi senkululeko yezakhamuzi nenkululeko yenkolo. Imibono yabo yathola indawo eSimemezelweni Sokuzimela, esiveza iqiniso elikhulu lokuthi ‘bonke abantu badalwa belingana’ futhi baphiwe ilungelo elingenakuphucwa ‘lokuphila, lenkululeko, nelokufuna injabulo.’ Futhi uMthethosisekelo uqinisekisa abantu ilungelo lokuzibusa, uhlinzeka ngokuthi abamele abakhethwe ngevoti labantu yibona abayomisa imithetho futhi bayiphathise ukusebenza. Inkululeko yokholo lwenkolo nayo yanikezwa, umuntu ngamunye evunyelwe ukukhonza uNkulunkulu ngokuvumelana nokuyala konembeza wakhe. UbuRiphabhulikhi nobuProthestani baba yizimiso eziyisisekelo zesizwe. Lezi zimiso ziyimfihlo yamandla nokuchuma kwaso. Abacindezelwe nabacwiliswe phansi kulo lonke izwe lobuKristu baphendukela kuleli zwe ngentshisekelo nangethemba. Izigidi ziye zafuna ugu lwalo, futhi i-United States iye yaphakama yaya endaweni phakathi kwezizwe ezinamandla kakhulu emhlabeni. …”

“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.

“Izimpondo ezinjengezewundlu nezwi likadrako lophawu zikhomba ukuphikisana okugqamile phakathi kwezimemezelo nokwenziwa kwesizwe esimelelwa ngaleyo ndlela. ‘Ukukhuluma’ kwesizwe kuyisenzo seziphathimandla zaso zomthetho nezokwahlulela. Ngesenzo esinjalo siyakuphika leyo migomo yenkululeko neyokuthula esiyiveze njengesisekelo senqubomgomo yaso. Isiprofetho sokuthi siyakukhuluma ‘njengodrako’ futhi sisebenzise ‘wonke amandla esilo sokuqala’ sibikezela ngokusobala ukuthuthuka komoya wokungabekezeleli nowokuhlupha owabonakaliswa yizizwe ezazimelelwe udrako nesilo esinjengengwe. Futhi isitatimende sokuthi isilo esinezimpondo ezimbili ‘senza umhlaba nabahlala kuwo bakhuleke esilweni sokuqala’ sibonisa ukuthi igunya lalesi sizwe liyakusetshenziswa ekuphoqeleleni ukugcinwa kokuthile okuyakuba isenzo sokuhlonipha ubupapa.”

“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.

“Isenzo esinjalo besiyoba siphambene ngokuqondile nezimiso zalo hulumeni, nomoya wezikhungo zawo ezikhululekile, nezimemezelo eziqondile nezinesithunzi seSimemezelo Sokuzimela, kanye noMthethosisekelo. Abasunguli besizwe bafuna ngobuhlakani ukuvikela ekusetshenzisweni kwamandla ezwe ngasohlangothini lwesonto, kanye nomphumela wako ongenakugwenywa—ukungabekezelelani nokushushisa. UMthethosisekelo uhlinzeka ngokuthi ‘ICongress ayiyikwenza mthetho maqondana nokumiswa kwenkolo, noma ovimbela ukuqhutshekwa ngokukhululekile kwayo,’ nokuthi ‘akukho sivivinyo senkolo esiyoke sidingeke njengemfuneko yanoma yiliphi ihhovisi noma ukwethembwa komphakathi ngaphansi kwe-United States.’ Kungokwephulwa okusobala kuphela kwalezi zivikelo zenkululeko yesizwe lapho noma yikuphi ukugcinwa kwenkolo kungaphoqelelwa yisiphathimandla sombuso. Kodwa ukungavumelani kwesenzo esinjalo akukhulu ngaphezu kwalokho okumelelwe uphawu. Yileso silo esinezimpondo ezinjengezewundlu—ngokuziveza simsulwa, simnene, futhi singalimazi—esikhuluma njengodrako.” The Great Controversy, 441, 442.

The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”

Isisekelo se-United States simelelwa yi-Declaration of Independence kanye noMthethosisekelo, okumelana neProthestani kanye neRiphabhulikhi ngokulandelana. “Izindonga” zokuvikelwa nokuchuma ziyiyo iRiphabhulikhi neProthestani, futhi ngomthetho weSonto izimiso zombili ze-Declaration of Independence noMthethosisekelo ziyachithwa, ngoba uNebukhadinezari “uyakumisa imishini yempi imelane nezindonga zakho, futhi ngezimbazo zakhe uyakwehlisa imibhoshongo yakho.”

At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel and his tower we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.

Emthethweni yangeSonto yonke “imibhoshongo” iyadilizwa, futhi umbhoshongo uwuphawu lwebandla elinesisekelo sefilosofi elimelelwa ngumzamo womuntu wokuzisindisa yena ngokwakhe. Ekhuluma ngoNimrode, lowo mvukeli omkhulu nombhoshongo wakhe, sitshelwa ku-Prophets and Kings, “Lapho umbhoshongo usuphothulwe ngokwengxenye, ingxenye yawo yayisetshenziswa njengendawo yokuhlala yabakhi; amanye amagumbi, ahlotshiswe ngokunethezeka nangobukhazikhazi, ayebekelwe izithombe zabo. Abantu bajabula ngempumelelo yabo, badumisa onkulunkulu besiliva negolide, bazimisa bemelana noMbusi wezulu nomhlaba.” Emthethweni yangeSonto iTire liyajabula ngokuthi iJerusalema lichithiwe, kodwa ukuhlubuka kwesizwe kulandelwa ukubhujiswa kwesizwe, futhi inkosi yasenyakatho iyakube isidiliza izindonga nemibhoshongo yase-United States.

We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.

Esihlokweni esilandelayo sizoqala ukucubungula izinsuku eziyisithupha zaseJerusalema kuHezekeli.