According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Ngokokuphefumulelwa, uma kuziwa ekuphefumulelweni, “wonke amaqiniso anokubaluleka kwawo,” futhi “wonke umgomo unokubaluleka kwawo.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“IBhayibheli iqukethe zonke izimiso abantu abadinga ukuziqonda ukuze balungele kokubili lokhu kuphila noma ukuphila okuzayo. Futhi lezi zimiso zingaqondwa yibo bonke. Akekho onomoya wokwazisa ukufundisa kwayo ongafunda ngisho nesigaba esisodwa seBhayibheli engazuzanga kuso umcabango othile osizayo. Kodwa imfundiso eyigugu kunazo zonke yeBhayibheli ayitholakali ngokulifunda ngezikhathi ezithile noma ngendlela engaxhumene. Uhlelo lwayo olukhulu lweqiniso alwethulwanga ngendlela yokuba lubonakale kumfundi osheshayo noma onganakile. Iningi lemicebo yalo ilele kude ngaphansi kobuso, futhi ingatholakala kuphela ngokucwaninga ngenkuthalo nangomzamo oqhubekayo. Amaqiniso akha leyo ngqikithi enkulu kufanele afunisiswe futhi aqoqwe, ‘lapha kancane, laphaya kancane.’ U-Isaya 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Lapho sezihlolwe ngokunje futhi zahlanganiswa ndawonye, ziyotholakala zivumelana ngokupheleleyo zifanelene omunye nomunye. IVangeli ngalinye liyisenelelo kwamanye, sonke isiprofetho siyincazelo sesinye, iqiniso ngalinye liyintuthuko yelinye iqiniso. Izinhlobo zesimiso samaJuda zenziwa zacaca yivangeli. Wonke umgomo osezwini likaNkulunkulu unendawo yawo, lonke iqiniso elenzekayo linokubaluleka kwalo. Futhi lesi sakhiwo esipheleleyo, ekwakhiweni nasekuphunyezweni kwaso, sifakazela ngoMqambi waso. Isakhiwo esinjalo akukho ngqondo ngaphandle kweyoNgapheliyo eyayingasicabanga noma isakhe.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Iqiniso lendaba ukuthi inkulumo yesiHeberu ethi “ereb boqer” itholakala izikhathi eziyisishiyagalombili eBhayibhelini. Ihlala ihunyushwa ngokuthi “ukuhlwa nokusa,” ngaphandle kukaDaniyeli 8:14 lapho ihunyushwe khona ngokuthi “izinsuku.” Ngokokuphefumulelwa ivesi leshumi nane liyi“sisekelo nensika emaphakathi yokholo lwama-Advent.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Umbhalo owawudlula yonke eminye ngokuba yikho kokubili isisekelo nensika emaphakathi yokukholwa kwe-Adventi kwakuyilesi simemezelo esithi, ‘Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke indawo engcwele iyakuhlanzwa.’ [Daniel 8:14.]” The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Ngakho-ke iqiniso lithi “izinsuku” kulelo vesi kuyisikhathi sesishiyagalombili lapho leyo nkulumo yesiHeberu yezikhathi eziyisikhombisa isetshenziswa khona. Futhi isimo seBhayibheli sokuthi uNkulunkulu waqondisa abahumushi beNguqulo kaKing James ngokwesiprofetho sahlanganisa ngenhloso imfihlakalo yeBhayibheli yokuthi owesishiyagalombili abe ngowabayisikhombisa kulelo vesi elimelela omunye wemibono emibili esahlukweni sesishiyagalombili. Elinye igama elihunyushwe ngokuthi “umbono” esahlukweni sesishiyagalombili yigama lesiHeberu elithi “chazon,” kanti elinye lithi “mareh.” “Mareh” lisho ukubonakala, futhi umbono we-“mareh” ungumbono wokubonakala kukaKristu eZwini likaNkulunkulu lesiprofetho. Umbono we-“mareh” kaDaniyeli 8:14 ukhomba ukuthi uKristu wayezovela futhi afike masinyane ethempelini laKhe ngo-October 22, 1844. Wonke la maqiniso angamaqiniso impela, futhi anokubaluleka kwawo kulelo vesi eliyinsika emaphakathi, futhi leyo nsika emaphakathi ayisona isifundiso noma isiprofetho esagcwaliseka ngo-October 22, 1844; iqiniso lithi lelo vesi linguKristu, insika emaphakathi.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Ngesikhathi ngikulesi simo sokudangala, ngaba nephupho elashiya umbono ojulile engqondweni yami. Ngaphupha ngibona ithempeli, abantu abaningi ababebuthanela kulo. Kuphela yilabo ababephephela kulelo thempeli ababeyakusindiswa lapho isikhathi sesivalwa; bonke ababengaphandle babeyolahleka phakade. Izixuku ezazingaphandle, ezaziqhubeka ngezindlela zazo ezehlukene, zahleka usulu futhi zahlekisa ngalabo ababengena ethempelini, zabatshela ukuthi leli cebo lokuphepha laliwukukhohlisa okunobuqili, nokuthi empeleni kwakungekho bungozi nakancane obabufanele bugwenywe. Zaze zabamba abanye ukuze zibavimbele ukuba baphuthume bangene ngaphakathi kwezindonga.
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“Ngokwesaba ukuhlekwa usulu, ngacabanga ukuthi kungcono ngilinde kuze kuhlakazeke isixuku, noma kuze ngikwazi ukungena ngingabonwa yibo. Kodwa esikhundleni sokuba inani labo linciphe, landa kakhulu; futhi ngokwesaba ukuthi ngingafika sengiphuzile kakhulu, ngashesha ngaphuma ekhaya lami ngacindezela ngadlula esixukwini. Ekukhathazekeni kwami ukufinyelela ethempelini angizange ngiqaphele noma nginake isixuku esasangizungezile.
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Ekungeneni kwami esakhiweni, ngabona ukuthi ithempeli elikhulu kakhulu lalisekelwe yinsika eyodwa enkulu kakhulu, futhi kuleyo nsika kwakuboshwe iwundlu elalicwiywe lonke futhi lopha. Thina esasikhona sabonakala sazi ukuthi leli wundlu lalidabukile futhi lihlutshiwe ngenxa yethu. Bonke abangena ethempelini kwakumelwe beze phambi kwalo bavume izono zabo. Phambi nje kwewundlu kwakukhona izihlalo eziphakeme, okwakuhlezi kuzo iqembu elalibukeka lijabule kakhulu. Ukukhanya kwezulu kwabonakala kukhanya ebusweni babo, futhi babedumisa uNkulunkulu futhi behuba izingoma zokubonga kwenjabulo ezazizwakala njengomculo wezingelosi. Laba kwakuyibo ababefikile phambi kwewundlu, bavuma izono zabo, bathola ukuthethelelwa, futhi manje babelindele ngokujabula okukhulu isehlakalo esithile esijabulisayo.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Ngisho nangemva kokuba sengingenile esakhiweni, ngesatshiswa ukwesaba, kwangigubuzela nomuzwa wehlazo wokuthi kufanele ngizithobe phambi kwalaba bantu; kodwa ngabonakala sengiphoqelekile ukuba ngiqhubekele phambili, futhi ngangihamba kancane ngizungeza insika ukuze ngibhekane newundlu, kwathi kukhala icilongo, ithempeli lazamazama, kwavela ukumemeza kokunqoba phakathi kwabangcwele ababebuthene, ukukhanya okwesabekayo kwakhanyisa isakhiwo, khona-ke konke kwaba ngubumnyama obukhulu. Bonke labo bantu abajabulayo base benyamalele kanye nalokho kukhanya, mina ngasala ngedwa ebuhlungwini obuthule nobwesabekayo bobusuku.
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Ngavuka ngisezinhlungwini ezinzima zengqondo, futhi ngangingakwazi neze ukuzikholisa ukuthi ngangiphuphile. Kwabonakala kimi sengathi ukulahlwa kwami kwase kumisiwe; ukuthi uMoya weNkosi wawungishiyile, ungeke usabuya futhi.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Manje siyavivinywa ukuthi sizongena yini ethempelini bese kamuva sivume izono zethu futhi sithole isibusiso sokulunga Kwakhe. Lolu bizo lokugcina lokungena ethempelini luzungezwe izithiyo ukuze kuvinjelwe ukungena kwethu ngabanye, kodwa uma sesingabaza manje, “sizoshiywa sodwa ekwesabekeni okuthule kobusuku.” Kodwa lokhu akusilo kuphela iphuzu lami.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” which carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United States in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eighth that is of the seven. One fact, represented in one Hebrew phrase, as one English word, brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Leli vesi elibaluleke kunawo wonke lagcizelelwa ngenhloso ngokufaka umehluko ovezwa yigama elithi “izinsuku,” eliqukethe indida yesiprofetho ethi isishiyagalombili singesabayisikhombisa, okungelinye lamasondo asesikhathini sokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane. Esikhathini sokubekwa uphawu, zombili izimpondo zombuso wesithupha wesiprofetho seBhayibheli, uphondo lobuProthestani nophondo lobuRiphabhulikhi, ziyogcwalisa indida ethi owesishiyagalombili ungowabayisikhombisa. Komongameli abayisishiyagalombili kusukela esikhathini sokuphela ngo-1989, uTrump waba yinkosi yesithupha yombuso wesithupha, futhi ngemva kokunqoba kwakhe okhethweni lwehlandla lakhe lesibili, waba ngowesishiyagalombili ongowabayisikhombisa. Ngesenzo se-United States sokuphinda uMyalo waseMilan wango-313, inhlangano yaseLawodikeya yabayizinkulungwane eziyikhulu namashumi amane nane iyoba yinhlangano yaseFiladelfiya yabayizinkulungwane eziyikhulu namashumi amane nane. Isikhathi sokubekwa uphawu siphela lapho kumiswa umthetho weSonto, lapho kuphola khona inxeba lobupapa elibulalayo, futhi ngaleyo ndlela ubupapa bugcwalisa indida yeSambulo isahluko seshumi nesikhombisa njengowesishiyagalombili ongowabayisikhombisa. Iqiniso elilodwa, elimelelwe emushwaneni owodwa wesiHebheru, njengegama elilodwa lesiNgisi, liletha ivesi elikhomba ukuqala kokwahlulela evesini elikhomba ukuphela kokwahlulela ngesikhathi sokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ is used in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Iqiniso ngalinye linendawo yalo, futhi eTestamenteni Elisha kunenkulumo eyodwa kuphela lapho kusetshenziswa khona isakhiwo sezinombolo esithi ‘inombolo’ iphindwe ngenye ‘inombolo’, kanti eTestamenteni Elidala zimbili kuphela. I-alfa ‘yesakhiwo sezinombolo’ ikuGenesise.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Uma uKhayini ezophindiselwa kasikhombisa, impela uLameki kuyophindiselwa kuye okungamashumi ayisikhombisa nakasikhombisa. UGenesise 4:24.
The omega ‘numerical construction’ is in Matthew.
Ukwakhiwa kwenani kwe-omega kuseMathewu.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Khona-ke uPetru weza kuye, wathi, Nkosi, umfowethu uyakona kangaki kimi, mina ngimthethelele na? Kuze kube kasikhombisa na? UJesu wathi kuye, Angikusho kuwe ukuthi, Kuze kube kasikhombisa; kodwa, Kuze kube ngamashumi ayisikhombisa aphindwe kasikhombisa. Mathewu 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Lezi zindima zimelela okokuqala nokokugcina eBhayibhelini lapho inani lichazwa khona njengelifanele ukuphindaphindwa ngelinye inani. Kukhona amanani amaningi, kodwa i-alpha kaGenesise ne-omega kaMathewu kunokwakheka kwezinombolo okufanayo ngokuphelele, futhi kusebenzisa wona lawo manani amabili afanayo athi ‘isikhombisa’ kanye ‘namashumi ayisikhombisa.’
Between the alpha and omega, the middle and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Phakathi kuka-alfa no-omega, indawo emaphakathi, okuyiyona kuphela enye indawo lapho kutholakala khona lesi sakhiwo sezinombolo, ikuLevitikusi isahluko samashumi amabili nanhlanu. Lapho lezi zinombolo ezimbili azizona ‘isikhombisa’ kanye ‘namashumi ayisikhombisa,’ kodwa ‘iminyaka eyisikhombisa ephindwe kasikhombisa.’
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Uyazibalele amasabatha eminyaka ayisikhombisa, okuyizikhathi eziyisikhombisa zeminyaka eyisikhombisa; futhi inkathi yalawo masabatha eminyaka ayisikhombisa iyakuba kuwe yiminyaka engamashumi amane nesishiyagalolunye. Levitikusi 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land are contrasted with the curse of seven times that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Isakhiwo sezinombolo esimaphakathi siphinde sisebenzise inombolo ethi ‘isikhombisa’, kodwa hhayi ethi ‘amashumi ayisikhombisa’. Indima esitholakala kuyo iqukethe isibusiso ngenxa yokulalela, kanye nesiqalekiso ngenxa yokungalaleli. Izibusiso zokukhululwa kwezigqila nokubuyiselwa komhlaba zibekwa ngokuphambene nesiqalekiso esiphindwe kasikhombisa, esishiwo izikhathi ezine esahlukweni samashumi amabili nesithupha sencwadi kaLevitikusi. Isibusiso sasihlanganisa ukondliwa yiNkosi phakathi neminyaka umhlaba owawuphumula ngayo, kanye nesibusiso esiphindwe kabili ngonyaka weJubili, kanti ukuqalekiswa okusesahlukweni samashumi amabili nesithupha kuwuhlangothi oluphambene naleso sibusiso esixwayisweni sesivumelwano esikulezi zahluko ezimbili.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee is placed between the judgment of Lamech and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angels’ messages, identify four hundred and ninety as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Isakhiwo sezinombolo esimaphakathi sivela kuLevitikusi 25:8 (‘iminyaka eyisikhombisa ephindwe kasikhombisa’). Ngokushesha sihlanganiswa nesahlulelo ‘sokuphindwe kasikhombisa’ esishiwo kane kuLevitikusi 26. Ngakho, isakhiwo sezinombolo esimaphakathi simelela kokubili isibusiso nesiqalekiso, ngaleyo ndlela sakha ubufakazi obuphindwe kabili encwadini kaLevitikusi. Isakhiwo sezinombolo sesibusiso noma sesiqalekiso seJubili sibekwe phakathi kwesahlulelo sikaLameka nokukhomba kukaJesu umkhawulo wesikhathi somusa. Zontathu zihlangene zikhomba umkhawulo wesikhathi somusa, okuyothi lapho leso sikhathi sesiphelile kubonakale isigaba esisodwa sabantu ababusisiwe nesigaba esisodwa sabantu abaqalekisiwe. I-alfa ne-omega, ezimelela imiyalezo yengelosi yokuqala neyesithathu, zikhomba amakhulu amane namashumi ayisishiyagalolunye njengophawu lwesikhathi somusa. Lapho lokhu kuhlanganiswa nesiqalekiso noma nesibusiso seJubili, amaqiniso aba semqoka njengoba sisondela ekutadisheni uHezekeli isahluko sokuqala ivesi lokuqala, elibeka uHezekeli onyakeni wamashumi amathathu womjikelezo weJubili weshumi nesikhombisa.
That Jubilee cycle ended on October 22, 573 BC, and typified not only October 22, 1844, but also the soon-coming Sunday law. Ezekiel was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one is to lose your “bearing.”
Lowo mjikelezo weJubili waphela mhla zingama-22 kuMfumfu ngowe-573 ngaphambi kukaKristu, futhi wawufanekisela hhayi nje kuphela umhla zingama-22 kuMfumfu ngowe-1844, kodwa futhi nomthetho wokugcinwa kweSonto osezofika maduze. UHezekeli wayemi ethempelini, emele abayizinkulungwane eziyikhulu namashumi amane nane abangene ngokukholwa eNdaweni eNgcwelengcwele ekupheleni kokwahlulela, njengoba kwenza abathembekileyo ngemva komhla zingama-22 kuMfumfu ngowe-1844. Ukungaliqondi “iqiniso” lokuthi uHezekeli ukuliphi iphuzu emlandweni wesiprofetho esahlukweni sokuqala nasevesini lokuqala kuwukulahlekelwa “umkhombandlela” wakho.
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as were Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Ngemva kokubona inkazimulo yeNkosi eyabonakaliswa ngasemfuleni iKebari, uHezekeli uthotshiselwa othulini, njengoba kwenzeka kuDaniyeli, ku-Isaya nakuJohane. Khona-ke zonke lezi zibonelo ezine ziveza izici zokugcotshwa kwalabo abazodlulisela umyalezo ebandleni elingeke libone noma lizwe.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verses one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and without locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Kunezinsuku eziyisithupha ezishiwo encwadini kaHezekeli eziphathelene neJerusalema. Sesike sadingida ngaphambili usuku lokuqala olutholakala esahlukweni sokuqala, evesini lokuqala nelesibili, kanye nolokugcina olutholakala esahlukweni samashumi amane, evesini lokuqala. Sengike ngadingida usuku lwesibili olutholakala esahlukweni sesishiyagalombili, evesini lokuqala, kodwa kuphela ngokwalokho olukumele ngokomfanekiso, nangaphandle kokulubeka ngokwesikhathi maqondana nokuvinjezelwa nokubhujiswa kweJerusalema, okuwumgogodla incwadi yonke ezungeza kuwo. IJerusalema labhujiswa ekupheleni konyaka ka-586/585 ngaphambi kukaKristu. Futhi kuHezekeli 33:21 kufika umbaleki ephethe izindaba zokuwa kweJerusalema.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Kwathi ngomnyaka weshumi nambili wokuthunjwa kwethu, ngenyanga yeshumi, ngosuku lwesihlanu lwenyanga, kweza kimi owayesindile ephuma eJerusalema, ethi: Umuzi ushaywe. Isandla seNkosi sase siphezu kwami kusihlwa, engakafiki lowo owayesindile; sase sivule umlomo wami, waze wafika kimi ekuseni; umlomo wami wavuleka, angabe ngisaba isimungulu. Hezekeli 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Ngonyaka weshumi nambili umuzi washaywa, uHezekeli wayesekhululekile ukukhuluma ngokwentando yakhe siqu. Umbono kaHezekeli isahluko sesishiyagalombili wawungowonyaka wesithupha, ngaleyo ndlela cishe iminyaka eyisithupha ngaphambi kokuba umuzi ushaywe.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Kwase kwathi ngomnyaka wesithupha, ngenyanga yesithupha, ngosuku lwesihlanu lwenyanga, ngihlezi endlini yami, abadala bakwaJuda behlezi phambi kwami, isandla seNkosi uJehova sehla phezu kwami lapho. Hezekeli 8:1.
The next year, which was the seventh year, the elders sought Ezekiel to inquire of the Lord.
Ngonyaka olandelayo, owawungunyaka wesikhombisa, abadala bafuna uHezekeli ukuze babuze eNkosini.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Kwase kwathi ngomnyaka wesikhombisa, ngenyanga yesihlanu, ngosuku lweshumi lwenyanga, kwafika abathile kubadala bakwa-Israyeli ukuzobuza eNkosini, bahlala phambi kwami. Hezekeli 20:1.
Then in the ninth year, the year-and-a-half siege began.
Khona-ke, ngonyaka wesishiyagalolunye, kwaqala ukuvinjezelwa okwathatha unyaka nengxenye.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Kwathi futhi ngomnyaka wesishiyagalolunye, ngenyanga yeshumi, ngosuku lweshumi lwenyanga, izwi likaJehova lafika kimi, lathi: Ndodana yomuntu, zibhalele igama lwalolu suku, yebo, lwalolu suku lona kanye; inkosi yaseBabiloni ihlasele iJerusalema ngalolu suku lona kanye. Hezekeli 24:1, 2.
Each of these dates represents specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Usuku ngalunye kulezi zinsuku lumelela izimpawu ezithile ezikhomba indlela ezinsukwini zokugcina, ngoba uPawulu uthi u-Israyeli wasendulo uyisibonelo kulabo abaphila ekupheleni kwezwe.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Manje zonke lezi zinto zehlela bona ukuba zibe yizibonelo; futhi zalotshwa ukuze zisixwayise thina, esehlelwe yiziphetho zezikhathi. Ngakho-ke lowo ocabanga ukuthi umi makaqaphele funa awe. 1 Korinte 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Zonke lezi zinsuku eziyisithupha ezithinta iJerusalema zenzeka phakathi kosuku lokuqala olusesahlukweni sokuqala ivesi lokuqala nosuku lokugcina olutholakala esahlukweni samashumi amane, ivesi lokuqala. Lezo zinsuku ezimbili ziphawula unyaka wesihlanu wesahluko sokuqala, owawungu-592 BC, kanye nonyaka wamashumi amabili nanhlanu wesahluko samashumi amane, owawungu-573 BC. Ezingeni lomugqa phezu komugqa uHezekeli unomugqa weGibhithe, ohlanganisa inkomba yeTire, kanye nomugqa weJerusalema. Umugqa weGibhithe unezimpawu zendlela eziqondile eziyisikhombisa, (lapho iTire ifakiwe) kanti iJerusalema lineziyisithupha. Kanye nale migqa emibili kukhona umugqa kaJosiya nomjikelezo weJubili weshumi nesikhombisa. Nokho umugqa okhonjiswa ngaphandle kosuku oluqondile utholakala esahlukweni sesine, futhi umugqa wesahluko sesine uphethe amaningana amasondo uHezekeli awabona lapho ebheka eNdaweni eNgcwelengcwele Kakhulu. Futhi uthwele amaqiniso amaningana angokomfanekiso.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Inani elingamakhulu amane namashumi amathathu limelela isivumelwano saphakade, futhi esahlukweni sesine uHezekeli usetshenziswa yiNkosi njengomfanekiso ophilayo, umfanekiso ohlanganisa inani elingamakhulu amane namashumi amathathu.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Nawe, ndodana yomuntu, zithathele isitini, usibeke phambi kwakho, udwebe kuso umuzi, wona kanye iJerusalema. Ulihlasele ngokulivimbezela, wakhe inqaba yokulihlasela, uphonse iduli lokulihlasela kulo; umise nekamu ukulihlaselela, ubeke nezinqama zokubhidliza nxazonke zalo. Futhi zithathele ipani lensimbi, ulibeke libe njengodonga lwensimbi phakathi kwakho nomuzi; ubhekise ubuso bakho kuwo, ube usuvimbezelwa, wena ulivimbezele. Lokhu kuyakuba uphawu kuyo indlu yakwa-Israyeli. Lala futhi ngohlangothi lwakho lwesokhohlo, ubeke ububi bendlu yakwa-Israyeli phezu kwalo; ngokwenani lezinsuku ozolala ngalo uyakuthwala ububi babo. Ngokuba ngikubekele iminyaka yobubi babo ngokwenani lezinsuku, izinsuku ezingamakhulu amathathu namashumi ayisishiyagalolunye; ngaleyo ndlela uyakuthwala ububi bendlu yakwa-Israyeli. Kuthi lapho usuziqedile, ulale futhi ngohlangothi lwakho lokunene, uthwale ububi bendlu yakwaJuda izinsuku ezingamashumi amane; ngikubekele usuku ngalunye lube ngumnyaka. Ngakho-ke uyakubhekisa ubuso bakho ekuvimbezelweni kweJerusalema, nengalo yakho iyakembulwa, uprofethe imelane nalo. Futhi bheka, ngiyakufaka izibopho phezu kwakho, ungaphenduki usuke kolunye uhlangothi uye kolunye, uze uqede izinsuku zokuvimbezela kwakho. Hezekeli 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Ukuvinjezelwa kweJerusalema, njengoba kuboniswe nguHezekeli, “kuyisibonakaliso,” njengoba nje nokuvinjezelwa kweJerusalema okwalethwa nguKhesithiyu ngonyaka ka-66 kwakuyisibonakaliso. Ekhuluma ngokuthi uJesu wakhomba ukubhujiswa kweJerusalema, uDade White usazisa ukuthi ukugcwaliseka “okuqondile” kokubhujiswa kweJerusalema kusezinsukwini zokugcina. Isibonakaliso sokubhujiswa phezu kofakazi ababili, abamelwe nguNebukadinesari noKhesithiyu, sikhomba ukuthi isibonakaliso sokuvinjezelwa siyisibonakaliso somthetho weSonto osusondeleyo.
A Day for a Year
Usuku Lulingana Nomnyaka
Within the passage we are considering, we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angels’ messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, thereby bringing upon themselves death in the wilderness over the forty years of wilderness wandering.
Endimeni esiyihlolayo, sibona futhi inkomba ye-omega eseBhayibhelini ephathelene nomthetho oyinhloko kaWilliam Miller wokuhumusha iziprofetho enhlanganweni eyabeka isisekelo semiyalezo yengelosi yokuqala neyesibili. I-alfa yesimiso sokuthi usuku lumelele unyaka nayo yayiwuphawu lwe-omega, ngoba i-alfa yesimiso sokuthi usuku lumelele unyaka yavezwa encwadini kaNumeri njengovivinyo lweshumi nolokugcina, u-Israyeli ahluleka kulo, ngaleyo ndlela ezilethela ukufa ehlane phakathi neminyaka engamashumi amane yokuzulazula ehlane.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Abantwana benu bayakuzulazula ehlane iminyaka engamashumi amane, bathwale ubufebe benu, kuze kube yilapho izidumbu zenu zichithakala ehlane. Ngokwenani lezinsuku enahlola ngazo izwe, yebo izinsuku ezingamashumi amane, usuku ngalunye lube ngumnyaka, niyakuthwala ububi benu, yebo iminyaka engamashumi amane, futhi niyakwazi ukwephulwa kwesithembiso sami. Mina Jehova ngikhulumile; lokhu ngiyakukwenza ngempela kulo lonke leli bandla elibi, elibuthene ndawonye limelene nami: kuleli hlane bayakuqedwa, futhi bayakufela khona. Numeri 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied to the passage we are considering, as must the significance of the “siege” being the “sign.”
Kumelwe kuqondwe futhi kusetshenziswe endimeni esiyicubungulayo lokho okushiwo ngokwesiprofetho yiqiniso lokuthi umgomo wokuthi usuku lumelela unyaka uhlonzwa ekuhlubukeni kokugcina kwenqubo yokuvivinywa enezigaba eziyishumi eqala ekuweleni uLwandle Olubomvu, nokuthi wona lo mgomo uphinde umenyezelwe lapho iJerusalema selizovinjezelwa futhi libhujiswe, njengoba kumelwe kuqondwe futhi kusetshenziswe nokubaluleka kokuba “ukuvinjezelwa” kube “isibonakaliso.”
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Umugqa womlando ohlanganiswayo lapho kusetshenziswa “ukuvinjezelwa” kweJerusalema njengesibonakaliso kumelwe uqashelwe, ngokuba uba “i-ekseli,” kungathiwa kunjalo, futhi, ngomfanekiso, isibonakaliso sokuvinjezelwa sinezipika eziningi ezinamathiselwe kuso. Isibonakaliso sokuvinjezelwa mhlawumbe siyisiqephu esibaluleke kakhulu kuHezekeli, futhi lesi sibonakaliso sivumela iNgonyama yesizwe sakwaJuda ukuba ikhiphe ukuphelela kulokho ekuqaleni okwabonakala kuHezekeli kuyisiyaluyalu. “Isibonakaliso” sokuvinjezelwa, isimiso sonyaka esilingana nosuku, nemigqa yesiprofetho ehlanganiswa ukuvinjezelwa, kumelwe kubhekwe ngaphakathi komongo wokuthi amakhulu amane namashumi amathathu amele isivumelwano esiphakade.
The Covenant
ISivumelwano
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Wasesethi ku-Abrama: Yazi impela ukuthi inzalo yakho iyakuba yizihambi ezweni elingelona elayo, futhi iyakubakhonza; bona bayakuyihlupha iminyaka engamakhulu amane. Genesise 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendants would be captives in Egypt for four hundred years. In the second step, Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles, identified that four hundred years as—four hundred and thirty years.
INkosi yangena esivumelwaneni no-Abrahama ngenqubo enezinyathelo ezintathu, futhi esokuqala kulezo zinyathelo ezintathu sasihlanganisa isiprofetho sokuthi inzalo ka-Abrahama yayiyoba yizithunjwa eGibhithe iminyaka engamakhulu amane. Esinyathelweni sesibili, u-Abrahama wanikwa isiko lokusoka, kanti esesithathu kwaba ukunikela ngo-Isaka njengomhlatshelo eNtabeni iMoriya. Iminyaka engamakhulu amane yahlonzwa esinyathelweni esiyi-alfa kwezintathu iNkosi eyazithatha ekumiseni isizwe esikhethiwe nasekungeneni esivumelwaneni naso. Umshado waleso sizwe esikhethiwe sesivumelwano noNkulunkulu wachithwa lapho uStefanu ekhandwa ngamatshe ngonyaka wama-34, futhi ngemva kwalokho uPawulu, umphostoli okhethiwe wabezizwe, wayichaza leyo minyaka engamakhulu amane ngokuthi—yiminyaka engamakhulu amane namashumi amathathu.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Galatians 3:17.
Futhi ngisho lokhu: umthetho owafika eminyakeni engamakhulu amane namashumi amathathu kamuva awunakusichitha isivumelwano esaqiniswa ngaphambili nguNkulunkulu kuKristu, ngaleyo ndlela wenze isithembiso sibe yize. KwabaseGalathiya 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel lay upon his left side for three hundred and ninety days, and then on his right side for forty days, identifying two numbers whose sum total is four hundred and thirty.
Inani elimelela isivumelwano lingamakhulu amane namashumi amathathu, kodwa ofakazi ababili, u-Abrama noSawulu, abashintshwa amagama bobabili baba ngu-Abrahama noPawulu ngokulandelana, bakhomba izinkathi ezimbili ezihlukene ezakha inani eliphelele lamakhulu amane namashumi amathathu. Lapho uNkulunkulu eshintsha igama lomphefumulo, lokho kuwuphawu lobudlelwano besivumelwano phakathi kwalowo mphefumulo noNkulunkulu. Ngakho-ke iminyaka engamakhulu amane namashumi amathathu iyisamba esitholakala ngokuhlanganisa amanani amabili ahlukene, njengoba kunjalo ngamakhulu amane ka-Abrahama anezelwa amashumi amathathu kaPawulu. UHezekeli walala ngohlangothi lwakhe lwesobunxele izinsuku ezingamakhulu amathathu namashumi ayisishiyagalolunye, wabe eselala ngohlangothi lwakhe lwesokudla izinsuku ezingamashumi amane, ngaleyo ndlela ekhomba amanani amabili anesamba esingamakhulu amane namashumi amathathu.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
KuGenesise isahluko seshumi nanye, isivumelwano sokufa esalethwa masinyane emva kukazamcolo ngokuvukela kukaNimrodi sikhomba umehluko phakathi kwezivumelwano ezimbili. Izakhi zombhoshongo waseBabele zifakazela abantu besivumelwano sikaSathane esithi zihlengeni nina uqobo, ababeyakwahlulelwa futhi bahlakazeke. Kuleso sahluko esifanayo, uhlu lozalo lwamaHeberu lwethulwa ngokuzalwa kuka-Ebere, okuphawula ukuqala kwabantu abakhethiweyo ukuba bamele isivumelwano sokuphila, ngokuphambene nesivumelwano sokufa sikaNimrodi.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
UEbheri waphila iminyaka engamashumi amathathu nane, wazala uPelegi; uEbheri esezalile uPelegi waphila iminyaka engamakhulu amane namashumi amathathu, wazala amadodana namadodakazi. UPelegi waphila iminyaka engamashumi amathathu, wazala uRewu. UGenesise 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Esahlukweni seshumi sikaGenesise kuqala kukhulunywa ngo-Ebheri noPelegi.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
UEberi wazalelwa amadodana amabili; igama lenye lalinguPelegi; ngokuba ezinsukwini zakhe umhlaba wahlukaniswa; negama lomfowabo lalinguJokithani. Genesise 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
UPelegi usho ukwehlukanisa noma ukuhlukaniswa, futhi ezinsukwini zikaPelegi ukwahlukaniswa kwezigaba ezimbili zabantu besivumelwano kubonakaliswa ngomlando wombhoshongo waseBabele nangokuhlubuka kukaNimrode. U-Eberi waphila iminyaka engamakhulu amane namashumi ayisithupha nane, kodwa emva kokuba uPelegi (ukwahlukana) ezelwe waphila iminyaka engamakhulu amane namashumi amathathu. Iqiniso ngalinye linokuphathelana kwalo, futhi amakhulu amane namashumi amathathu ayinani uPawulu alinikeza isiprofetho sesivumelwano sika-Abrahama. Nakuba inani lamakhulu amane namashumi amathathu lihlotshaniswa nokuphila kuka-Eberi emva kokuzalwa kukaPelegi, iminyaka engamashumi amathathu nane yokuqala yokuphila kwakhe ivezwa ngokuthi “iminyaka emine namashumi amathathu,” okuyinto ngempela engamashumi amathathu nane, kodwa ekushiweni okulula kwaleyo minyaka engamashumi amathathu nane kufundeka ngokuthi “amane” kanye “namashumi amathathu” (430). Kwase kulandela amakhulu amane namashumi amathathu, khona-ke inkulumo yokuqala yokuphila kukaPelegi ithi “amashumi amathathu.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
UEberi uyimpande yegama elithi Hebheru, futhi kungokokuqala lapho kukhulunywa khona ngamaHebheru, ayeyoba yisizwe esikhethiweyo sesivumelwano. UEberi usho ukuwela, ngaleyo ndlela emele isizwe sesivumelwano esiwelela sisuka emhlabeni siye emhlabeni omusha, njengoba abantwana baka-Abrahama benza lapho bewela uLwandle Olubomvu beya eZweni Lesithembiso. Ukuzulazula ehlane iminyaka engamashumi amane kwavimbela lokho kwelela, kodwa ekupheleni kwaleyo minyaka engamashumi amane bawelela iJordani baya eZweni Lesithembiso, ngaleyo ndlela bemele ukuwelela kokugcina kwabantu bakaNkulunkulu. UPelegi umelela umlando wesikhathi lapho ukuhlukana kwesintu kwaba ngabantu ababili besivumelwano kwaqala khona embhoshongweni kaNimrode. Uphawu lwesivumelwano sokufa sikaNimrode luyisiphithiphithi, futhi uphawu lwesivumelwano sokuphila samaHebheru luyiminyaka engamakhulu amane namashumi amathathu yokuphila kuka-Eberi ngaphambi kokwahlukana okumelelwa nguPelegi. Igama elithi Pelegi futhi limaka iqiniso elingokomfanekiso lezinombolo, ngoba iminyaka engamakhulu amane namashumi amathathu ka-Eberi ihlukaniswa ibe yizinombolo ezimbili, futhi uPelegi umelela ukwahlukaniswa kwamakhulu amane nenani lamashumi amathathu.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Amakhulu amane namashumi amathathu anezigaba ezimbili. Iminyaka engamakhulu amane yesivumelwano sika-Abrahama kanye neminye iminyaka engamashumi amathathu eyaphawulwa nguPawulu. Ukwanda kolwazi okuveza imvuselelo yokugcina yabantu bakaNkulunkulu kumelwe kuDaniyeli isahluko seshumi nambili, lapho uphawu olunezigaba ezimbili lwesivumelwano esiphakade lukhonjiswa khona ngokucacile, futhi lubekwa emavesini 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Wathi yena: Hamba ngendlela yakho, Daniyeli; ngokuba la mazwi avaliwe, futhi ananyekwe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, futhi balingwe; kepha ababi bayakwenza okubi; futhi akakho noyedwa kwababi oyakuqonda; kepha abahlakaniphileyo bayakuqonda. Futhi kusukela esikhathini lapho umhlatshelo wansuku zonke uyakusithathwa khona, futhi kumiswe isinengiso esenza incithakalo, kuyakuba izinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye. Daniyeli 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508 began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Ukuvulwa kokugcina kwalokho obekubekwe uphawu, okudala inqubo yokuvivinywa enezinyathelo ezintathu njengoba kuvezwa evesini leshumi ngokuthi “bahlanzwe, benziwe mhlophe, futhi bavivinywe,” kuhlobene neminyaka eyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye. Indlela amaphayona ayeliqonda ngayo leli vesi iwukuthi ukuqedwa kokumelana kobuhedeni ngonyaka ka-508 kwaqala inqubo yeminyaka engamashumi amathathu eyaholela ekumisweni kobupapa njengombuso wesihlanu wesiprofetho seBhayibheli ngonyaka ka-538, base bubusa njengombuso wesihlanu wesiprofetho seBhayibheli kwaze kwaphela iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha ngonyaka ka-1798. Leyo minyaka engamashumi amathathu kusukela ku-508 kuze kube ngu-538 nayo ivezwa nguPawulu ngokuthi “ukuhlubuka kuqala,” kweyesi-2 kwabaseThesalonika.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
Ku-2 Thesalonika isihloko siyibudlelwane obuphakathi kweRoma yamaqaba neRoma yobupapa, okuyimibuso yesine neyesihlanu yesiprofetho ngokulandelana kwayo. Kulesi sahluko samaThesalonika yilapho uWilliam Miller athola khona ukuthi “ukuqhubeka kwansuku zonke” encwadini kaDaniyeli kwakumele iRoma yamaqaba, futhi uMiller waqhubeka wathola ukuthi “ukuqhubeka kwansuku zonke” kuDaniyeli kwakuhlale kuvezwa kuhlobene nesinengiso noma isiphambeko sokuchithwa. Isinengiso nesiphambeko sokuchithwa encwadini kaDaniyeli kumele lokho uJohane akuchaza encwadini yesAmbulo njengesithombe sesilo nophawu lwesilo, ngokulandelana kwakho.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of the beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
UWilliam Miller wasekela okuningi, uma kungekhona konke, kokusebenzisa kwakhe iziprofetho ekuhlonzeni kwakhe amandla amabili achithayo: amandla avezwa ngokuthi “okwansuku zonke” (iRoma yobuqaba), namandla esibili achithayo, achazwa ngezindlela ezimbili, ngokuthi isiphambeko esichithayo (ukuhlanganiswa kwebandla nombuso), encwadini yesAmbulo—ngokuthi umfanekiso wesilo (uhlaka lobuprofethi lobupapa), nangokuthi isinengiso esichithayo (ukukhonzwa kwelanga) encwadini yesAmbulo—ngokuthi uphawu lwesilo. Ukuqonda uMiller akuthola kulokho okwethulwa nguPawulu encwadini yesi-2 kwabaseThesalonika kwakuwukuqonda okuyisisekelo esiyinhloko kukaMiller, yena owuphawu lwezisekelo zenkolo yama-Adventist. UPawulu uthi labo abangalithandi iqiniso elivezwe esahlukweni sesibili sencwadi yesi-2 kwabaseThesalonika yibo abathola amandla okuduka.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of forty’, and forty, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
Emavesini amathathu kaDaniyeli (Daniyeli 12:9–11), ukuqonda okungokomfanekiso ezinsukwini zokugcina akunakuhlanganisa ukusetshenziswa kwesikhathi, ngoba kusukela mhla zingama-22 kuMfumfu ngowe-1844, ukusetshenziswa kwesikhathi esingokwesiprofetho akusasebenzi. Amavesi 9/11 amele izinkathi ezimbili ezihlukene, eyeminyaka engamashumi amathathu neyeminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. Inombolo engamashumi amane nenombolo eyinkulungwane namakhulu amabili namashumi ayisithupha zombili ziyizimpawu zehlane elingokwesiprofetho, futhi zingasetshenziswa enye esikhundleni senye ngokwesiprofetho. Ngakho-ke, inkulungwane namakhulu amabili namashumi ayisithupha ingaqondwa njengamashumi amane, futhi amashumi amane ayisabelo sokweshumi samakhulu amane. Amavesi 9/11 afanekisela inombolo yesivumelwano esiphakade, njengoba imelwe ngamakhulu amane (u-Abrahama) ahlobene namashumi amathathu (uPawulu). ‘Ihlane’ elimelwe ‘yinkulungwane namakhulu amabili namashumi ayisithupha’ lihambisana ‘nehlane lamashumi amane’, futhi amashumi amane ayisabelo sokweshumi samakhulu amane. Amashumi amathathu angamashumi amathathu. Amakhulu amane namashumi amathathu atholakala ngokwengeza inombolo engamakhulu amane enombolweni engamashumi amathathu, okumelelwa esahlukweni sesine sikaHezekeli njengamakhulu amathathu namashumi ayisishiyagalolunye engezwe enombolweni engamashumi amane.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Amavesi 9/11 esahlukweni seshumi nambili amele maphakathi kwezikhathi ezintathu zesiprofetho ezikuleso sahluko, futhi ayisibonakaliso sesivumelwano esiphakade esivulwa ezinsukwini zokugcina. Ukuvulwa kwencazelo yamakhulu amane namashumi amathathu ezinsukwini zokugcina kulethwa esahlukweni sesine sikaHezekeli.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, which represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest, represents the priesthood of the one hundred and forty-four thousand who are in the middle test of three tests.
INgonyama yesizwe sakwaJuda manje ivula izimpawu zomyalezo wokugcina oyisixwayiso kulabo abangene ngokukholwa eNgcwelengcwele kanye noHezekeli, noJohane, noDaniyeli no-Isaya. Lelo qiniso liyembulwa ngokuhambisana nokuphakanyiswa kwalabo abavezwa hhayi nje njengabaxoshiweyo bakwa-Israyeli, kodwa futhi njengebhanela lezinkulungwane eziyikhulu namashumi amane nane. Lelo qiniso libekwe emongweni wesivumelwano esifanekiselwa yiminyaka engamakhulu amane ka-Abrahama, ngokuhambisana nesivumelwano esifanekiselwa yiminyaka engamashumi amathathu kaPawulu. Lelo qiniso livezwa emavesini 9/11 esahluko seshumi nambili sikaDaniyeli, afanekisela isikhathi esimaphakathi kwezikhathi ezintathu ezingokomfanekiso, ezaqondwa kahle ngabalandeli bakaMiller. Iqiniso le-9/11 elimaphakathi, okuvulwa izimpawu zalo esahlukweni seshumi nambili sikaDaniyeli, lifanekiselwa yizinsuku zikaHezekeli ezingamakhulu amathathu namashumi ayisishiyagalolunye kanye nezinsuku ezingamashumi amane. Lezo zinsuku zembulwa kuHezekeli onyakeni wamashumi amathathu womjikelezo weshumi nesikhombisa weJubili, futhi uHezekeli, njengompristi, ufanekisela ubupristi bezinkulungwane eziyikhulu namashumi amane nane ezisesivivinyweni esimaphakathi kwezivivinyo ezintathu.
Ezekiel is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seven months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
UHezekeli uphawulwa ovivinyweni lwethempeli “ngosuku lwesihlanu” “lwenyanga yesine,” okwakuphawula emlandweni wabalandeli bakaMiller indawo ephakathi ncamashi (“maphakathi”) yezinyanga eziyisikhombisa ezaqala ngesikhathi sokudumazeka kokuqala mhla ziyi-19 kuMbasa we-1844, zaphela mhla zingama-22 kuMfumfu wangawo lowo nyaka.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“Ngehlobo lika-1844, phakathi nesikhathi lapho ekuqaleni kwakucatshangwa khona ukuthi izinsuku eziyi-2300 zazizophela, nekwindla yalowo nyaka ofanayo, okwathi kamuva kwatholakala ukuthi zazinwebeka zaze zafinyelela kuyo, umlayezo wamemezelwa ngamazwi wona kanye emiBhalo: ‘Bhekani, uMyeni uyeza!’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Umhla ka-21 Julayi, 1844 wawuphakathi nendawo ezinyangeni eziyisikhombisa ezingcwele, futhi ngalolo suku uSamuel Snow wayeseBoston Tabernacle ethula umyalezo wakhe weMidnight Cry. Lapho, okokuqala ngqá enkulumweni yomphakathi, “wamemezela ngamazwi uqobo emiBhalo: ‘Bhekani, uMyeni uyeza!’” Manje simi ngokomfanekiso noHezekeli eBoston Tabernacle, ngaphambi nje kokuba ukuphakanyiswa kwezithunywa zokukhala kwaphakathi kwamabili kuphume njengamagagasi anamandla olwandle. Inqubo yesiprofetho yokuphakamisa isibhengezo imelwe emgqeni wesiprofetho wobuSulumane kusAmbulo isahluko sesishiyagalolunye. UHezekeli isahluko sesine unikeza ufakazi wesibili nesiphetho saleso siprofetho seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu, futhi wenza kanjalo esahlukweni sesine.
We will continue these things in the next article.
Sizoqhubeka nalezi zinto esihlokweni esilandelayo.