There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.
Kunemigqa eminingi yesiprofetho emangalisayo nebalulekile kanye namaqiniso encwadini kaHezekeli. Ezifanekisweni ezingokomBhalo zabaprofethi ngaphakathi kwethempeli, uHezekeli nguye, ngaphezu kwabo bonke abanye, okhomba amasondo angaphakathi kwamasondo. Lawo masondo, ngokukaDade White, amele ukuhlanganyela okuyinkimbinkimbi komsebenzi wabantu, okufanekisa ukulandelana kwezehlakalo esikhathini semvula yakamuva. Lezo zehlakalo zimelelwa ngumprofethi lapho eba yingxenye yesiprofetho emzekelisweni owenziwa ngesenzo, njengalapho uHezekeli elala ngohlangothi lwakhe lwesobunxele bese kuthi ngemva kwalokho alale ngolwangakwesokudla emfanekisweni wesahluko sesine wokuvinjezelwa kweJerusalema. Kukhona futhi izinsuku eziqondile eziyishumi nantathu ezichaza umlando kaHezekeli, futhi ngokwenza kanjalo zinikeza izimpawu zendlela zesikhathi semvula yakamuva, lapho abayikhulu namashumi amane nane ezinkulungwane bebekwa uphawu. Kukhona amaqiniso adluliswa hhayi ngezinsuku kuphela, kodwa nangezinombolo ezinjengeshumi nesikhombisa, ishumi nesishiyagalolunye, amashumi amabili nanhlanu, amashumi ayisikhombisa, amashumi amane, amakhulu amathathu namashumi ayisishiyagalolunye, futhi kambe, amashumi amathathu. Enye inombolo mhlawumbe eyinombolo ebaluleke kunazo zonke encwadini kaHezekeli yile nombolo eyikhulu namashumi amahlanu. Nokho inombolo eyikhulu namashumi amahlanu ayitholakali encwadini kaHezekeli. Noma kunjalo, umugqa phezu komugqa—ikhona lapho.
The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.
Inani eliyikhulu namashumi amahlanu ligxiliswe ngokwesiprofetho ngaphakathi komugqa wokuvinjezelwa, futhi ukuvinjezelwa kungumugqa wesiprofetho ohlukile; noma, uma uthanda, ukuvinjezelwa kuyisondo. Umugqa wesiprofetho womlando uyohlala uno-alpha no-omega, futhi ngokwenza kanjalo izici zika-alpha no-omega kufanele zimelelwe ekuqaleni nasekupheleni komugqa, kungenjalo akuwona umugqa. Isigameko sika-alpha sokuvinjezelwa kwakuwukufa komfazi kaHezekeli, futhi ukuphela kokuvinjezelwa kwakuwukufa kukamakoti kaKristu, njengoba kumelwe ukubhujiswa kweJerusalema.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.
Mina Johane ngabona umuzi ongcwele, iJerusalema elisha, wehla uvela kuNkulunkulu uphuma ezulwini, ulungisiwe njengomlobokazi ehlotshiselwe indoda yakhe. Ngase ngizwa izwi elikhulu livela ezulwini lithi: Bheka, itabernakele likaNkulunkulu likubantu, futhi uyakuhlala nabo, bona bayakuba ngabantu bakhe, noNkulunkulu uqobo uyakuba nabo, abe nguNkulunkulu wabo. UNkulunkulu uyakwesula zonke izinyembezi emehlweni abo; ukufa akusayikuba khona, nokudabuka, nokukhala, nobuhlungu nakho akusayikuba khona; ngokuba izinto zakuqala sezidlulile. Lowo owayehlezi esihlalweni sobukhosi wathi: Bheka, ngenza konke kube kusha. Wabuye wathi kimi: Bhala; ngokuba lawa mazwi aqinisile futhi athembekile. Wayesethi kimi: Sekwenzekile. Mina ngingu-Alfa no-Omega, isiqalo nesiphetho. Lowo owomileyo ngiyakumnika ngokukhululekile emthonjeni wamanzi okuphila. Onqobayo uyakudla ifa lazo zonke izinto; mina ngiyakuba nguNkulunkulu wakhe, yena abe yindodana yami. Kepha amagwala, nabangakholwayo, nabanengekayo, nababulali, neziphingi, nabathakathi, nabakhonza izithombe, nawo wonke amanga, bayakuba nesabelo sabo echibini elivutha umlilo nesibabule; okungukufa kwesibili. Kwase kufika kimi omunye wezingelosi eziyisikhombisa ezazinezitsha eziyisikhombisa zigcwele izinhlupho eziyisikhombisa zokugcina, yakhuluma nami, yathi: Woza lapha, ngizokukhombisa umlobokazi, umkaWundlu. IsAmbulo 21:2–9.
Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”
UmkaHezekeli uyafa ekuqaleni kokuvinjezelwa, futhi lapho uchazwa njenge-“sifiso” “samehlo” kaHezekeli, kuthi ekubhujisweni kweJerusalema okuvezwe kuleso sahluko esifanayo, iJerusalema ichazwe njenge-“sifiso” “samehlo” akwa-Israyeli.
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, … Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Kwathi futhi ngomnyaka wesishiyagalolunye, ngenyanga yeshumi, ngosuku lweshumi lwenyanga, izwi likaJehova lafika kimi, lathi, … Izwi likaJehova lafika futhi kimi, lathi, Ndodana yomuntu, bheka, ngiyakuthathela ngesibhaxu isifiso samehlo akho; nokho awuyikukulila, futhi awuyikukhala, nezinyembezi zakho aziyikugeleza. Bamba ukukhala, ungenzi ukulila kwabafileyo, bopha isigqoko sekhanda lakho kuwe, ufake izicathulo zakho ezinyaweni zakho, ungazimbozi izindebe zakho, futhi ungadli isinkwa sabantu. Ngakho ngakhuluma kubantu ekuseni; kwathi kusihlwa umkami wafa; ngase ngenza ekuseni njengalokho engangiyaliwe. Abantu base bethi kimi, Awuyikusitshela yini ukuthi lezi zinto zithini kithi, njengoba wenza kanjalo na?
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.
Ngase ngibaphendula ngathi, Izwi likaJehova lafika kimi, lathi: Khuluma nendlu ka-Israyeli, uthi: Isho kanje iNkosi uJehova: Bhekani, ngizongcolisa indawo yami engcwele, inkazimulo yamandla enu, okufiswa ngamehlo enu, nalokho umphefumulo wenu okuhawukelayo; namadodana enu namadodakazi enu eniwashiyile ayokuwa ngenkemba. Niyokwenza njengalokho engikwenzile: aniyikuzimboza izindebe zenu, futhi aniyikudla isinkwa sabantu. Izigqoko zenu ziyakuba semakhanda enu, nezicathulo zenu zibe sezinyaweni zenu; aniyikukhala noma nilile, kodwa niyobuna ngenxa yobubi benu, nibubulelane omunye nomunye.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.
Ngakho uHezekeli uyisibonakaliso kini: ngokwakho konke akwenzileyo, nani niyakwenza; futhi lapho lokhu kwenzeka, niyakwazi ukuthi nginguJehova uNkulunkulu. Futhi wena, ndodana yomuntu, akuyikuba yini ngalolo suku lapho ngisusa kubo amandla abo, injabulo yenkazimulo yabo, okufiswa ngamehlo abo, nalokho ababeka kukho izinhliziyo zabo, amadodana abo namadodakazi abo, ukuthi lowo osindileyo ngalolo suku uyakuza kuwe ukuze akuzwise ngezindlebe zakho? Ngalolo suku umlomo wakho uyakuvulelwa kulowo osindileyo, ukhulume, ungabe usaba yisimungulu; futhi uyakuba yisibonakaliso kubo; futhi bayakukwazi ukuthi nginguJehova. Hezekeli 24:1, 15–27.
The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.
I-alfa yokuvinjezelwa ingukufa kwesifiso sikaHezekeli, kanti i-omega ingukufa kwesifiso sika-Israyeli.
Hearing, but Not Hearing
Ukuzwa, kodwa Kungabi Ukuzwa
There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.
Kukhona izikhathi ezinhlanu lapho abadala noma abantu bevezwa ngandlela-thile njengabalalele uHezekeli. KuHezekeli 8:1, abadala bakwaJuda bahlezi phambi kwakhe. KuHezekeli 14:1 abadala beza bahlale phambi kwakhe. KuHezekeli 20:1 abadala bakwa-Israyeli beza ukuyobuza eNkosini. KuHezekeli 37:18, uNkulunkulu utshela uHezekeli: “Lapho abantwana babantu bakho bekhuluma kuwe, bethi, Awuyikusitshela yini ukuthi lokhu kusho ukuthini kuwe na?” Esahlukweni samashumi amabili nane abantu babuza ngokuqondile bathi: “Awuyikusitshela yini ukuthi lezi zinto ziyini kithi, njengoba wenza kanjalo na?” Kuzo zonke lezi zimo ezinhlanu abadala noma abantu basesimweni saseLawodikeya.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Wayesethi, Hamba, utshele lesi sizwe, uthi: Yizwani nokho, kodwa ningaqondi; nibone nokho, kodwa ningaboni ngokuqonda. Yenza inhliziyo yalesi sizwe ibe manonono, wenze izindlebe zaso zibe nzima, uvale amehlo aso; funa sibone ngamehlo aso, sizwe ngezindlebe zaso, siqonde ngenhliziyo yaso, siphenduke, siphiliswe. U-Isaya 6:9, 10.
The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.
Izifaniso ezinhlanu zabantu abezwayo kodwa bangezwa, nezifaniso ezinhlanu zabantu ababukayo kodwa bengaboni, ziyahambisana nezinyathelo ezinhlanu zalabo abenqaba ukubona nokuzwa ebufakazini buka-Isaya.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.
Kepha izwi likaJehova laba kubo isiyalo phezu kwesiyalo, isiyalo phezu kwesiyalo; umugqa phezu komugqa, umugqa phezu komugqa; lapha okuncane, nalaphaya okuncane; ukuze bahambe, bawe emuva, bephulwe, babanjwe ogibeni, bathunjwe. Isaya 28:13.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.
Futhi abaningi phakathi kwabo bayokhubeka, bawe, baphihlizwe, bathiyelwe ngogibe, babanjwe. U-Isaya 8:15.
Signs
Izibonakaliso
In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.
Esahlukweni samashumi amabili nane sikaHezekeli, isikhathi esiqala ngokuvinjezelwa kanye nokufa komkaHezekeli—isinqumo samehlo akhe—siphela ngokufa kweJerusalema—isinqumo samehlo ka-Israyeli. Ukuvinjezelwa okuthathe unyaka nengxenye kuqukethe uphawu luka-Alpha no-Omega, futhi leso sikhathi siqala futhi siphele ngophawu. NjengakuHezekeli amashumi amabili nane, uJesu ukhomba uphawu lokuvinjezelwa kuMathewu amashumi amabili nane.
“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.
Amazwi kaKristu ayekhulunywe ezindlebeni zesixuku esikhulu sabantu; kodwa lapho eseyedwa, uPetru, uJohane, uJakobe, no-Andreya beza Kuye lapho ehlezi eNtabeni YemiNqumo. Bathi, “Sitshele, ziyokuba nini lezi zinto na? futhi siyokuba yini isibonakaliso sokufika Kwakho, nesokuphela kwezwe na?” UJesu akazange aphendule abafundi Bakhe ngokuthatha ngokwehlukana ukubhujiswa kweJerusalema nosuku olukhulu lokufika Kwakhe. Wahlanganisa incazelo yalezi zehlakalo ezimbili. Ukuba wayebavulele abafundi Bakhe izehlakalo zesikhathi esizayo ngendlela ayezibona ngayo, babengeke bakwazi ukumelana nalokho ababeyokubona. Ngobubele kubo wahlanganisa ndawonye ukuchazwa kwalezi zinkinga ezimbili ezinkulu, eshiya abafundi ukuba bazihlolisise bona ngokwabo incazelo yakhona. Lapho ebhekisela ekubhujisweni kweJerusalema, amazwi Akhe okuprofetha afinyelela ngalé kwaleso sehlakalo aya ekushisweni kokugcina ngalolo suku lapho iNkosi iyakuphuma endaweni Yayo ukuze ijezise izwe ngobubi balo, lapho umhlaba uyakuveza igazi lawo, ungabe usazimboza nababuleweyo bawo. Le nkulumo yonke yanikezwa, kungekhona abafundi kuphela, kodwa nalabo abayophila ezigcawini zokugcina zomlando waleli zwe.
“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.
“Ephendukela kubafundi, uKristu wathi, ‘Qaphelani ukuba kungabikho muntu onikhohlisayo. Ngokuba abaningi bayakuza ngeGama Lami, bethi, NginguKristu; bayakudukisa abaningi.’ Omesiya bamanga abaningi bayavela, bezibiza ngokuthi benza izimangaliso, bememezela ukuthi isikhathi sokukhululwa kwesizwe samaJuda sesifikile. Laba bayodukisa abaningi. Amazwi kaKristu agcwaliseka. Phakathi kokufa Kwakhe nokuvinjezelwa kweJerusalema kwavela omesiya bamanga abaningi. Kodwa lesi sixwayiso sanikezwa futhi nalabo abaphila kulesi sikhathi sezwe. Lezo zinkohliso ezasetshenziswa ngaphambi kokubhujiswa kweJerusalema zisetshenzisiwe kuyo yonke iminyaka, futhi ziyophinde zisetshenziswe futhi.”
“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.
“‘Niyozwa ngezimpi nangamahlebezi ezimpi; qaphelani ukuba ningakhathazeki; ngokuba zonke lezi zinto zimelwe ukwenzeka, kodwa ukuphela akukafiki.’ Ngaphambi kokubhujiswa kweJerusalema, abantu balwela ubukhosi obukhulu. Ababusi bembuso babulawa. Labo okwakucatshangwa ukuthi bema eduze kwesihlalo sobukhosi babulawa. Kwakukhona izimpi namahlebezi ezimpi. ‘Zonke lezi zinto zimelwe ukwenzeka,’ kusho uKristu, ‘kodwa ukuphela [kwesizwe samaJuda njengesizwe] akukafiki. Ngokuba isizwe siyakuvukela isizwe, nombuso uvukele umbuso; futhi kuyakuba khona indlala, nezifo ezibhubhisayo, nokuzamazama komhlaba ezindaweni eziningi. Konke lokhu kungukuqala kosizi.’ UKristu wathi, Njengoba orabi bebona lezi zibonakaliso, bayozimemezela njengezahlulelo zikaNkulunkulu phezu kwezizwe ngenxa yokubamba abantu baKhe abakhethiweyo ebugqilini. Bayomemezela ukuthi lezi zibonakaliso ziyisibonakaliso sokufika kukaMesiya. Ningakhohliswa; lokhu kungukuqala kwezahlulelo zaKhe. Abantu bazibhekela bona. Abaphendukanga futhi baguquka ukuze ngibaphilise. Izibonakaliso abazivezayo njengezimpawu zokukhululwa kwabo ebugqilini ziyizimpawu zokubhujiswa kwabo.” The Desire of Ages, 628.
The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.
Ukuvinjezelwa kweJerusalema ngonyaka ka-66 kwakuqukethe uphawu lokuthi iRoma imise izibhengezo zayo emagcekeni endawo engcwele. Amazwi kaJesu okuphawula ngezehlakalo zenkathi ka-66 kuya ku-70 ahlanganisa ukubhujiswa konyaka ka-70 nokuBuya Kwakhe Kwesibili; futhi kukhona uphawu oluhambisana nokuBuya Kwakhe Kwesibili.
“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.
“Kungakabiphi amehlo ethu adonselwa eMpumalanga, ngoba kwakubonakele ifu elincane elimnyama elalingangangesigamu sobukhulu besandla somuntu, esasisazi sonke ukuthi laliyisiBonakaliso seNdodana yoMuntu.” The Day Star, 1846.
The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.
Ukuqala nokuphela komlando ka-66 kuya ku-70 AD kuqukethe isibonakaliso esihlobene nokuqala kokuvinjezelwa nokubhujiswa komuzi, esivumelana nesibonakaliso se-alpha ne-omega sokufa kwesifiso samehlo ngo-587 BC nango-586 BC.
The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.
Umlando wokuvinjezelwa okonyaka owodwa nengxenye “uwuphawu” lwezinsuku zokugcina. Izintombi eziyiziwula ezimelelwe emlandweni kaHezekeli zithola okufanayo emlandweni wezintombi ezihlakaniphileyo ezabona uphawu lokuvinjezelwa ngonyaka ka-66 zabalekela endaweni yokuphepha. Ukuvinjezelwa okonyaka owodwa nengxenye kuwuphawu olubonakalisa izigaba ezimbili zabakhulekeli. Esinye isigaba siyoluqonda lolu phawu; esinye isigaba, esimelwe njengo “abaningi” ngu-Isaya—asisiboni futhi asizwanga.
Many and Few
Abaningi Nabambalwa
Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.
Khona inkosi yathi ezincekwini, Mbopheni izandla nezinyawo, nimthathe nimkhiphe, nimphonse ebumnyameni bangaphandle; khona kuyakuba khona ukukhala nokugedla amazinyo. Ngokuba baningi ababiziweyo, kodwa bayingcosana abakhethiweyo. Mathewu 22:13, 14.
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Ngakho-ke abokugcina bayakuba ngabokuqala, nabokuqala babe ngabokugcina; ngoba abaningi babiziwe, kodwa bambalwa abakhethiweyo. Mathewu 20:16.
To See and Hear
Ukubona Nokuzwa
There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.
Kunezifaniso eziyisihlanu ezenziwayo encwadini kaHezekeli, futhi kukhona nezikhathi ezinhlanu lapho uHezekeli akhuluma khona kubaholi nakubantu. Labo fakazi ababili bahlonza izintombi eziyiziwula ezinhlanu ezenqaba “ukubona” futhi ezenqaba “ukuzwa.” Zenqaba ukubona noma ukuzwa ulwazi olwandiswayo lapho uJesu, onguNgonyama yesizwe sakwaJuda, evula izimpawu zeZwi lakhe lesiprofetho.
The World will See and Hear
Umhlaba Uyobona Futhi Uzwe
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Nonke nina bakhileyo emhlabeni, nani enihlalayo emhlabeni, bonani, lapho ephakamisa ibhanela ezintabeni; nalapho ekhalisa icilongo, yizwani. Isaya 18:3.
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.
Ngalolo suku abayizithulu bayakuzwa amazwi encwadi, namehlo ezimpumputhe ayakubona ephuma ekusithekeni nasebumnyameni. Isaya 29:18.
My Foolish & Sottish People have no Knowledge
Abantu Bami Eziyiziwula Nezingenangqondo Azinalo Ulwazi
How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.
Kuyakuba nini ngibona ibhanela, futhi ngizwe umsindo wecilongo na? Ngokuba abantu bami bayiziwula, abangazanga; bangabantwana abayiziphukuphuku, futhi abanakuqonda; bahlakaniphe ukwenza okubi, kodwa ukwenza okuhle abanalwazi. Jeremiya 4:21, 22.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.
Memezelani lokhu endlini kaJakobe, nikumemeze kwaJuda, nithi: Yizwani manje lokhu, nina bantu abayiziwula, ningenakuqonda; eninamehlo, kodwa ningaboni; eninezindlebe, kodwa ningezwa. Jeremiya 5:20, 21.
A Rebellious House
Indlu Ehlubukayo
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Izwi leNkosi lafika kimi futhi, lathi: Ndodana yomuntu, uhlala phakathi kwendlu ehlubukayo, enamehlo okubona, kodwa ayiboni; inezindlebe zokuzwa, kodwa ayizwa; ngokuba iyindlu ehlubukayo. Hezekeli 12:1, 2.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Ngakho-ke ngikhuluma kubo ngemifanekiso; ngokuba bebona ababoni; futhi bezwa abezwa, futhi abaqondi. Kubo kugcwaliseka isiprofetho sika-Isaya esithi: Ngokuzwa niyakuzwa, kodwa aniyikuqonda; nangokubona niyakubona, kodwa aniyikubona ngokucacileyo. Ngokuba inhliziyo yalaba bantu isiphuphuthekile, nezindlebe zabo sezisinda ukuzwa, namehlo abo bawavale; funa mhlawumbe babone ngamehlo abo, bezwe ngezindlebe zabo, baqonde ngenhliziyo yabo, baphenduke, mina ngibaphulukise.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
Kepha abusisiwe amehlo enu, ngokuba ayabona; nezindlebe zenu, ngokuba ziyezwa. Ngokuba ngiqinisile ngithi kini, abaningi kubaprofethi nakubalungileyo bafisa ukubona lezozinto enizibonayo, kodwa abazibonanga; nokuzwa lezozinto enizizwayo, kodwa abazizwanga. Mathewu 13:13–17.
The Old Paths
Izindlela Zasendulo
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Isho kanje iNkosi, ithi: Manini ezindleleni, nibone, nibuze ngezindlela zasendulo, nithi, Iphi indlela enhle na? nihambe ngayo, khona niyakufumana ukuphumula kwemiphefumulo yenu. Kodwa bathi: Asiyikuhamba ngayo. Futhi nganibekela abalindi, ngathi: Lalelani umsindo wecilongo. Kodwa bathi: Asiyikulalela. Jeremiya 6:16, 17.
The Message of 1840–1844
Umyalezo Wango-1840–1844
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Yonke imiyalezo eyanikezwa kusukela ngo-1840 kuya ku-1844 kufanele yenziwe ibe namandla manje, ngoba baningi abantu abalahlekelwe ukuqondisa kwabo. Imiyalezo kufanele iye kuwo wonke amabandla.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“UKristu wathi, ‘Amehlo enu abusisiwe, ngoba ebona; nezindlebe zenu, ngoba zizwa. Ngokuba ngiqinisile ngithi kini, abaprofethi abaningi namadoda alungileyo bafisa ukubona lezo zinto enizibonayo, kodwa abazibonanga; nokuzwa lezo zinto enizizwayo, kodwa abazizwanga’ [Mathewu 13:16, 17]. Ayabusiswa amehlo abona izinto ezabonwa ngo-1843 nango-1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Umlayezo wanikezwa. Futhi akufanele kube khona ukubambezeleka ekuwuphindeni lo mlayezo, ngoba izibonakaliso zezikhathi ziyagcwaliseka; umsebenzi wokuphetha kufanele wenziwe. Umsebenzi omkhulu uyokwenziwa esikhathini esifushane. Maduze kuyakunikezwa umlayezo ngokumiswa nguNkulunkulu oyokhula ube yisikhalo esikhulu. Khona-ke uDaniyeli uyokuma esabelweni sakhe, anikeze ubufakazi bakhe.” Manuscript Releases, umqulu 21, 437.
The Sign of the Siege
Uphawu Lokuvinjezelwa
There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.
Kukhona izikhathi ezinhlanu encwadini kaHezekeli lapho “enza ngokubonakalayo” umfanekiso oyinganekwane abantu abenqaba ukuwubona, futhi kukhona futhi izikhathi ezinhlanu lapho “akhuluma” nalabo bantu, ababengafuni ukuzwa. Ofakazi ababili bomfanekiso owenziwa ngokubonakalayo nowokukhuluma banikezwa izintombi ezinhlanu eziyiziwula. Omunye wale mifanekiso eyenziwa ngokubonakalayo, otholakala esahlukweni sesine, umelela “isibonakaliso” sokuvinjezelwa, esixwayisa ngokubhujiswa okuzayo. Umlayezo kaHezekeli ungumlayezo oya eLawodikeya.
The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.
“Isibonakaliso” esinikezwe iLawodikeya siyisi ‘sibonakaliso sokuvinjezelwa’, futhi ukuvinjezelwa kwezinsuku zokugcina kumelelwa ofakazi abaningana. Isibonakaliso okuwukuphela kwaso esanikwa amaJuda osukwini lukaKristu kwakuyisibonakaliso sikaJona, omele umfanekiso ongumzekeliso owenziwayo wezinsuku ezintathu esiswini somkhomo.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.
Khona-ke abathile kubabhali nabaFarisi baphendula, bathi: Mfundisi, sithanda ukubona isibonakaliso esivela kuwe. Kodwa yena waphendula wathi kubo: Isizukulwane esibi nesiphingayo sifuna isibonakaliso; kepha asiyikunikwa isibonakaliso, ngaphandle kwesibonakaliso somprofethi uJona; ngokuba njengoba uJona wayenezinsuku ezintathu nobusuku obuthathu esiswini senhlanzi enkulu, kanjalo neNdodana yomuntu iyakuba nezinsuku ezintathu nobusuku obuthathu enhliziyweni yomhlaba. Mathewu 12:38–40.
The Sign of Jonah
Isibonakaliso SikaJona
The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.
Isibonakaliso sikaJona sasingumfanekiso ongokwesiprofetho owaboniswa ngesenzo wokuvuka ekufeni. UJohane umelela lona leli qiniso, ngoba waphonswa embizeni yamafutha abilayo, waphuma ephila. UDaniyeli emgodini wezingonyama kanye namadoda amathathu ayefanelekile esithandweni somlilo sikaNebukhadinezari bamele ukuvuka ekufeni. Bonke bamele abayizinkulungwane eziyikhulu namashumi amane nane abavuswayo kuSambulo isahluko sokuqala.
“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.
“Imicabango yoMsindisi manje yabuyela ekuzindleni ngezinto ezedlule nezizayo. Ngesikhathi abantu bezama ukuchaza lokho ababekubonile nabakuzwile ngokwemibono eyayenziwe ezingqondweni zabo, nangokokukhanya ababenaso, ‘uJesu waphendula wathi, Leli zwi alizelanga ngenxa yami, kodwa ngenxa yenu.’ Kwakuwubufakazi obuyinhloko bokuba kwakhe nguMesiya, uphawu lukaYise lokuthi uJesu wayekhulume iqiniso, nokuthi wayeyiNdodana kaNkulunkulu. Ingabe amaJuda ayeyosuka kulobu bufakazi obuvela eZulwini eliphezulu na? Bake bacelela uMsindisi bathi, Yisiphi isibonakaliso osibonisayo ukuze sibone sikholwe? Izibonakaliso ezingenakubalwa zaziphiwe kulo lonke inkonzo kaKristu; nokho base bevimbe amehlo abo, baqinisa izinhliziyo zabo, funa baqiniseke. Isimangaliso esikhulu kunazo zonke sokuvuswa kukaLazaru asisusanga ukungakholwa kwabo, kodwa sabagcwalisa ngobubi obandayo. Futhi manje njengoba uYise wayesekhulumile, futhi bengase bengabe besacela esinye isibonakaliso, izinhliziyo zabo azithambiswanga, futhi baqhubeka benqaba ukukholwa.” Spirit of Prophecy, volume 3, 79.
Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.
ULazaru wayeyisibonakaliso sovuko njengoba lwavezwa ngoJona esiswini somkhomo. Izwi likaBaba elihlobene noLazaru ovusiweyo limelela ukuhlangana kobuNkulunkulu nobuntu, okuyikho impela imvelo kaKristu, owazithathela kuye inyama yobuntu. Ukuhlangana kobuNkulunkulu nobuntu kuyibhanela labayizinkulungwane eziyikhulu namashumi amane nane, kanti uLazaru uyisibonakaliso samandla ovuko afeza ukuhlanganiswa koMdali nesidalwa.
“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.
“Ngokuvuswa kukaLazaru, abaningi baholelwa ekukholweni kuJesu. Kwakuyicebo likaNkulunkulu ukuthi uLazaru afe, abekwe ethuneni ngaphambi kokuba uMsindisi afike. Ukuvuswa kukaLazaru kwakuyisimangaliso sikaKristu esiphakeme kunazo zonke, futhi ngenxa yaso abaningi badumisa uNkulunkulu.” Manuscript Releases, ivolumu 21, 111.
Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.
ULazaru wahola ukungena kokunqoba eJerusalema, futhi wayeyisi“bonakaliso” esiphilayo sovuko olufanekiselwa nguJona.
“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.
“ULazaru, omzimba wakhe wawusubonile ukubola ethuneni, kodwa manje owayethokoza ngamandla obudoda obukhazimulayo, wahola isilwane ayesigibele uMsindisi.” The Desire of Ages, 572.
The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”
Ukungena kokunqoba kuyahambisana nomhlangano wenkampu yase-Exeter, owawuyikugcwaliseka kwe-alpha komfanekiso wezintombi eziyishumi, ngakho-ke kuhambanisa “isibonakaliso” sikaJona noLazaru ne-omega kanye nokugcwaliseka okuphelele kokumenyezelwa kwesigijimi esithi, “Bhekani, uMyeni uyeza!”
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ngivame ukukhonjiswa emfanekisweni wezintombi eziyishumi, ezinhlanu zazo ezazihlakaniphile, kanti ezinhlanu ziyiziwula. Lo mfanekiso ugcwalisekile futhi uyogcwaliseka kuze kufike nakulona kanye uhlamvu, ngoba usebenza ngokukhethekile kulesi sikhathi, futhi, njengomyalezo wengelosi yesithathu, ugcwalisekile futhi uzoqhubeka uyibe yiqiniso lamanje kuze kube sekupheleni kwesikhathi.” Review and Herald, August 19, 1890.
Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.
UJona, uLazaru noSamuel Snow ukufika sekwephuze emhlanganweni wekamu lase-Exeter kuhambisana “nesibonakaliso sokuvinjezelwa” sikaHezekeli. ULazaru wahola uKristu ukuba angene eJerusalema embongolweni.
“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.
“UBates wayengomunye wabaholi ababalulekile emhlanganweni wasenkambini wase-Exeter (New Hampshire) ngo-Agasti, 1844, lapho ‘ukukhala kweqiniso kwaphakathi kwamabili’ kwethulwa okokuqala. Kwenzeka ukuthi uBates abe ngumshumayeli okhethwe inkonzo yalokho kusa enkambini. Wayekhuthaza abalaleli bakhe ukuba bathembeke futhi ebaduduza ngokuzola ukuthi uNkulunkulu wayebavivinya nje kuphela, ukuthi babesekuseni kwesikhathi sokulinda, kanye neminye imizwa efanayo, lapho uSamuel S. Snow egibela ihhashi engena enkambini. Ehlezi eceleni kukadadewabo, uNkk. John Couch, uSnow waphinda wagcizelela ukuqiniseka kwakhe ukuthi uKristu wayeyovela ngesikhathi esimisiwe. Ethinteke kakhulu, uNkk. Couch wethusa izethameli ngokusukuma ememezela, ‘Nangu umuntu onomyalezo ovela kuNkulunkulu!’” Leroy Froom, The Prophetic Faith of our Fathers, ivolumu 4, 549.
In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”
Ngo-April 1521 uMartin Luther wahamba ngenqola edonswa ngamahhashi waya eSidlangalaleni saseWorms, lapho anqaba khona amasiko nemikhuba yobupapa, wathi, “Ngaphandle kokuthi ngiqinisekiswe ubufakazi bemiBhalo noma yisizathu esicacileyo… anginakuhoxa futhi angeke ngihoxe kunoma yini, ngoba akuphephile futhi akulungile ukuphikisana nonembeza. Nansi ngimi lapha. Anginakwenza okunye. UNkulunkulu angisize. Amen.”
As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.
Njengoba abaFarisi bamelana nokungena kukaKristu okunqobayo, neziphathimandla zobupapa zamelana nokungena kukaLuther. ULuther wase eguqula igama lakhe (uphawu lokubekwa uphawu), futhi wafihlwa lapho ayeguqulela khona iTestamente Elisha olimini lwesiJalimane. Ukwethulwa kwakhe eDiet of Worms kwafanekisa iSikhalo Saphakathi Kwamabili esaholela esinqumweni sokubulala esivela eziphathimandleni zombuso nezesonto zaleso sikhathi, ngaleyo ndlela kufanekiswa umthetho weSonto. Emva kwezinyanga eziyishumi efihleke ngaphansi kwegama elithi ‘Junker Jörg’ usongo oluvela eziphathimandleni lwase luguqukile, ikakhulukazi lwaba yizinkinga ezimbili zempi uCharles V owonakele ayebhekene nazo. Lezo zinsongo ezimbili zempi kwakuyiFrance ne-Islam, zimelela umfelandawonye ofanayo ongcwele phakathi kobusoshiyali ne-Islam namuhla obhekene nesintu.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Umsebenzi kaNkulunkulu emhlabeni ubonakalisa, kusukela esikhathini kuya esikhathini, ukufana okumangalisayo kukho konke ukuvuselelwa okukhulu noma kuyo yonke inhlangano yenkolo. Izimiso zendlela uNkulunkulu asebenzelana ngayo nabantu zihlala zifana njalo. Izinhlangano ezibalulekile zesikhathi samanje zinokuhambelana kwazo nalezo zesikhathi esedlule, futhi amava ebandla ezikhathini zangaphambili aqukethe izifundo zenani elikhulu zesikhathi sethu.” The Great Controversy, 343.
An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.
Imbongolo eyayiholwa nguLazaru yaletha uKristu eJerusalema, inqola edonswa yihhashi yaletha uLuther eDiet of Worms, futhi ihhashi laletha uSnow emhlanganweni wasekamu lase-Exeter, ngaleyo ndlela ikhomba imbongolo nehhashi, kokubili kungamalungu omndeni we-“Equidae” ohlotsheni lwe-“Equus,” njengophawu lomyalezo weMidnight Cry.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Jabula kakhulu, ndodakazi yaseSiyoni; memeza ngenjabulo, ndodakazi yaseJerusalema: bheka, iNkosi yakho iza kuwe; ilungile, iletha insindiso; ithobekile, igibele imbongolo, yebo, ithole, amazinyane embongolo. Zakariya 9:9.
The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”
Isibonakaliso somlayezo Wokukhala Kwaphakathi Kwamabili ukufika kwembongolo noma kwehhashi, kokubili okuyizimpawu zobuSulumane. Isithunywa esikhethiwe somlayezo weqiniso wokukhala kwaphakathi kwamabili safika sigibele ihhashi, sivumelana nokufika kukaKristu egibele imbongolo. “Ukuvinjezelwa” ezinsukwini zokugcina kuphawulwa ngokugcwaliseka kokwembulwa ngu-Ellen White kokuthi idolobha laseNashville liyoshaywa “ngamabhola omlilo.”
Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?
Kungani ukuvinjezelwa kuqala emabholeni omlilo aseNashville? Ingabe kungenxa yokuthi ubuSulumane bumelwe yimbongolo nehhashi eZwini likaNkulunkulu lesiprofetho?
Smyrna
Smirna
The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”
Umbusi uNero uphawula ukuqala kwebandla laseSmirna ngesikhathi umuzi waseRoma ushiswa ngonyaka ka-64. Lolu suku luphawula ukuqala kokushushiswa kwebandla lobuKristu okwafezwa esikhathini seminyaka engamakhulu amabili namashumi amahlanu, okuphetha ngoMthetho WaseMilan ngonyaka ka-313. Ukwakhiwa komfanekiso wesilo kufanekisela i-waymark ye-alpha eyethula inkathi ephela nge-waymark ye-omega emelwe uphawu lwesilo emthethweni weSonto osuzofika maduzane. Le nkathi ikhonjwa njengesiqala “ngeziyalezo.”
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Uma umfundi efisa ukuqonda amathuluzi ayosetshenziswa empini eseduze ezayo, okumelwe akwenze kuphela ukulandela umlando wezindlela iRoma eyazisebenzisa ngenjongo efanayo ezikhathini ezedlule. Uma efisa ukwazi ukuthi amaPapa namaProthestani behlangene bayobaphatha kanjani labo abenqaba izimfundiso zabo eziyizimfundamkhondo, makabone umoya iRoma eyawubonakalisa ngawo maqondana neSabatha nabayivikelayo.
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Izimemezelo zobukhosi, imikhandlu emikhulu, kanye nemithetho yesonto esekelwa ngamandla ezwe kwakuyizinyathelo umkhosi wobuqaba owafinyelela ngazo esikhundleni sawo sodumo ezweni lobuKristu. Isinyathelo sokuqala somphakathi sokuphoqelela ukugcinwa kweSonto kwakuwumthetho owakhishwa nguConstantine. (A.D. 321; bheka inothi leSithasiselo ekhasini 53.) Lesi simemezelo sasifuna abantu basemadolobheni baphumule ‘ngosuku oluhloniphekileyo lwelanga,’ kodwa savumela abantu basemakhaya ukuba baqhubeke nemisebenzi yabo yezolimo. Nakuba empeleni wawungumthetho wobuqaba, waphoqelelwa yinkosi ngemva kokwamukela kwayo ubuKristu ngegama kuphela.” The Great Controversy, 574.
The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.
Isimemezelo sokuqala sobukhosi esaphawula uguquko lusuka ebandleni laseSmirna luye ebandleni lasePergamoni kwakuyiMemezelo saseMilan ngo-313. Sasimela isinyathelo sokuqala esaholela emthethweni wokuqala weSonto ngo-321. Ukubhujiswa kweJerusalema kufanekisela umthetho weSonto, kanti ofakazi ababili besiprofetho bakhomba ukuvinjezelwa okwalandulela ukubhujiswa. Lezo zivinjezelwa ezimbili, ezimelelwa ukuvinjezelwa kwesithathu kweBabiloni ngo-587 BC kanye nokuvinjezelwa kwesibili kweRoma ngonyaka ka-70, zikhomba ukuthi uphawu lwendlela olwandulela uphawu lwendlela lomthetho weSonto—luyisinye ukuvinjezelwa kwesiprofetho.
Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.
UNebukadinesari wavimbezela uJehoyakimi, kwase kulandela uJehoyakini, futhi ekugcineni uZedekiya. UCestius wavimbezela ngonyaka ka-66, futhi wagcwalisa isibonakaliso uJesu ayesinike ibandla, njengoba nje ukuvimbezela kwesithathu kuka-587 BC kwakunesibonakaliso sokufa komkaHezekeli. Uphawu lwendlela olwandulela ukubhujiswa kweJerusalema luwukuvimbezela, futhi luphinde lube “isibonakaliso.” Uphawu lwendlela olwandulela umthetho weSonto wango-321 kwakuyi-Edict of Milan, lapho kwakukhona khona uguquko lusuka ebandleni (iSmirna) elingenakho ukusolwa luye ePergamose, uphawu lwebandla elonakele ngokuvumelana.
The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.
Ngakho-ke iSiyalezo saseMilan siyisiqalo sokuvinjezelwa esingokwesiprofetho, futhi siyisibonakaliso. Siphinde siphawule lapho ukunyakaza kwabaseLaodicea kwabangu-ikhulu namashumi amane nane ezinkulungwane kushintshela ekunyakazeni kwabaseFiladelfiya kwabangu-ikhulu namashumi amane nane ezinkulungwane.
Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.
IFiladelfiya neSmirna zimelela wona kuphela amabandla amabili phakathi kwamabandla ayisikhombisa esAmbulweni angenakho ukusolwa. Leli qiniso lona-ke lichaza lolo shintsho njengoshintsho lwebandla elilwayo luyiswa ebandleni elinqobayo. Lolo shintsho luhambisana noMthetho waseMilan, lapho inhlangano yezinsuku zokugcina yabayikhulu namashumi amane nane ezinkulungwane iba yilo nalelo bandla lesishiyagalombili, elingelamabandla ayisikhombisa. IFiladelfiya neSmirna futhi yibo kuphela amabandla amabili alwa nalabo abathi bangamaJuda, kanti empeleni bangabesesinagogeni likaSathane.
That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.
Lelo phawu lendlela lika-313 liyavumelana futhi nomhlangano wekamu wase-Exeter owawungo-Agasti 12 kuya ku-17 ngowe-1844. Lapho umhlangano wekamu usuphelile, umlayezo wasakazeka ogwini olusempumalanga ye-United States njengamagagasi amakhulu olwandle kwaze kwavalwa umnyango ngo-Okthoba 22, 1844.
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.
“Njengegagasi elikhulu lolwandle, le nhlangano yahlasela izwe lonke. Isuka emzini iye emzini, isuka emzaneni iye emzaneni, yaze yafinyelela nasezindaweni zasemakhaya ezikude, yaze abantu bakaNkulunkulu ababelindile bavuswa ngokuphelele. Ukushisekela okweqisayo kwanyamalala phambi kwalesi simemezelo njengenkungu yasekuseni enyamalala phambi kwelanga eliphumayo. Abakholwayo babona ukungabaza kwabo nokudideka kwabo kususwa, kwathi ithemba nesibindi kwaphilisa izinhliziyo zabo. Umsebenzi wawukhululekile kulokho kweqisa okuhlala kubonakala lapho kunokuthokozela komuntu ngaphandle kwethonya elibusayo lezwi noMoya kaNkulunkulu. Wawufana ngesimo nalezo zikhathi zokuzithoba nokubuyela eNkosini okwathi phakathi kuka-Israyeli wasendulo kwalandela izigijimi zokukhuza ezazivela ezincekwini zaYo. Wawuphethe izimpawu eziveza umsebenzi kaNkulunkulu kuyo yonke inkathi. Kwakukhona injabulo encane yokuthatheka okwedlulele, kodwa kunalokho kwakukhona ukuhlolwa okujulile kwenhliziyo, ukuvuma isono, nokulahla izwe. Ukulungela ukuhlangana neNkosi kwakuwumthwalo wemiphefumulo ehluphekayo. Kwakukhona umkhuleko ophikelelayo nokuzinikela kuNkulunkulu okungagodliwe lutho.” The Great Controversy, 400, 401.
The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.
Ukuvalwa komnyango ngo-Okthoba 22, 1844 kufanekisa umthetho weSonto ozayo maduze, futhi uphawu lwendlela olwandulela umnyango ovaliwe ka-Okthoba 22 kwakungumhlangano wasekamu wase-Exeter. Ngakho-ke umhlangano wasekamu wase-Exeter uhambisana noMthetho waseMilan. Futhi uhambisana nokungena kukaKristu ngokunqoba.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Isimemezelo saphakathi kwamabili asizange sithwalwe kakhulu yizingxabano, nakuba ubufakazi bemiBhalo babucacile futhi buphetha. Kwahamba naso amandla aphoqayo ayanyakazisa umphefumulo. Kwakungekho kungabaza, kungekho nokubuza. Ngesikhathi sokungena kukaKristu ngokunqoba eJerusalema, abantu ababebuthene bevela kuzo zonke izingxenye zezwe ukuzogcina umkhosi, bathutheleka eNtabeni YemiNqumo, futhi lapho sebehlangene nesixuku esasihambisa uJesu, babamba ugqozi lwaleso sikhathi, base besiza ukukhulisa isimemezelo, ‘Ubusisiwe lowo ozayo egameni leNkosi!’ [Mathewu 21:9.] Ngendlela efanayo, abangakholwayo ababethutheleka emihlanganweni yama-Adventist—abanye ngenxa yokufuna ukwazi, abanye ngenxa nje yokuhlekisa—bezwa amandla aqinisekisayo ayephelezela umlayezo othi, ‘Bheka, uMyeni uyeza!’” Spirit of Prophecy, umqulu 4, 250.
The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.
Isimemezelo SaseMilan siphawula ukuvinjezelwa okungokwesiprofetho okwafanekiselwa nguNebukadinesari ngo-587 BC nanguCestius ngonyaka ka-66. Lezo zimpi zokuvimbezela ezimbili zaholela ekubhujisweni kweJerusalema ngo-586 BC nango-70, ngokulandelana. Ukuvinjezelwa kukaCestius kwaphela, kwathi eminyakeni emithathu nengxenye kamuva ukuvinjezelwa kwaqala kabusha ngaphansi kukaTitus, ngaleyo ndlela kunikezwa inkathi engokwesiprofetho eqala ngombusi wamaRoma we-alpha futhi iphele ngombusi we-omega. Leyo minyaka emithathu nengxenye imele ukunyathelwa phansi kweJerusalema ubuPapa, kanye nomthetho weSonto osuzayo maduzane lapho inxeba elibulalayo lobuPapa liphulukiswa futhi bubuse futhi iminyaka emithathu nengxenye engokomfanekiso.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Kepha igceke elingaphandle kwethempeli ulishiye, ungalilinganisi; ngokuba linikelwe kwabeZizwe; futhi umuzi ongcwele bayakuwunyathela ngaphansi kwezinyawo izinyanga ezingamashumi amane nambili. IsAmbulo 11:2.
In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).
Ngo-538, kwase kuphinda futhi ekuzeni komthetho weSonto, kuqala ukunyathelwa phansi kweJerusalema. Leyo mithetho emibili yeSonto yamelwa unyaka ka-321 lapho uConstantine Omkhulu emisa umthetho wokuqala weSonto. Ngo-538, upapa wanikwa amandla okuhlupha (ukunyathela phansi) ibandla likaNkulunkulu iminyaka emithathu nengxenye, njengoba kumelwe ngumlando osuka kuCestius kuya kuTitus. Ngo-538, upapa wamisa umthetho weSonto eMkhandlwini wesithathu wase-Orleans. Umthetho weSonto oza maduzane ukhomba isikhathi lapho upapa ephinde anikwe amandla okunyathela phansi ithempeli (ukuhlupha).
313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.
U-313 ukhomba umyalo wokuqala owaholela emthethweni wokuqala weSonto ngo-321. Kwathi ngo-330, umbuso wahlukaniswa ngokwesiprofetho waba impumalanga nentshonalanga, ngaleyo ndlela kumakwa isiphetho se-omega sesikhathi sesibili sokushushiswa kobupapa sezinyanga ezingokomfanekiso “ezingamashumi amane nambili”—isikhathi sokushushisa nokunyathelwa phansi esaqala emthethweni weSonto we-alpha e-United States.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.
Ingelosi yesithathu yabalandela, isho ngezwi elikhulu, ithi: Uma noma ubani ekhuleka kuso isilo nasesifanekisweni saso, emukela uphawu lwaso ebunzini lakhe noma esandleni sakhe, lowo uyakuphuza iwayini lolaka lukaNkulunkulu, elitheliwe lingaxutshiwe enkomishini yokufutheka kwakhe; futhi uyakuhlushwa ngomlilo nangesibabule phambi kwezingelosi ezingcwele, naphambi kweWundlu. Nomusi wokuhlushwa kwabo ukhuphukela phezulu kuze kube phakade naphakade; futhi abanakho ukuphumula imini nobusuku, labo abakhuleka kuso isilo nasesifanekisweni saso, nalowo nalowo owamukela uphawu lwegama laso. Nakhu ukubekezela kwabangcwele; naba abagcina imiyalo kaNkulunkulu nokukholwa kukaJesu. IsAmbulo 14:9–12.
The Plain
Ithafa
The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’
Incazelo yesiLatini yegama elithi ‘Milan’ isho ukuthi maphakathi nethafa. Phakathi kwempumalanga nentshonalanga, ngonyaka ka-313 uConstantine wasentshonalanga wafuna umfelandawonye noLicinius wasempumalanga. Lo mthetho wawumele umzamo wokuhlanganisa impumalanga nentshonalanga, futhi lowo mthetho waqinisekiswa, ngomshado wesivumelwano, lapho udadewabo kaConstantine ongowokuzalwa oyedwa, uConstantia, eshada noLicinius. Nokho, njengoba nje umshado wokuqala wesivumelwano kuDaniyeli ishumi nanye phakathi kwamaSeleucid asenyakatho noPtolemy waseningizimu, lowo mshado wawumiselwe ukuba wehluleke njengoba kwagcwaliseka isaga sasendulo esithi ‘impumalanga iyimpumalanga, nentshonalanga iyints h onalanga, futhi laba ababili abayikuhlangana nanini.’
The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.
Unyaka ka-‘330’ wethulwa ngokuqondile kuDaniyeli isahluko seshumi nanye amavesi angamashumi amabili nane, angamashumi amabili nesikhombisa, nangamashumi amabili nesishiyagalolunye. Lokhu kuletha iminyaka eyishumi nesikhombisa ka-313 kuze kube ngu-330 emgqeni wesiprofetho kaDaniyeli isahluko seshumi nanye, futhi ngenxa yesidingo sesiprofetho kukhomba lowo mshado wesivumelwano wasempumalanga nentshonalanga ngo-313 njengofana nomshado wokuqala wesivumelwano kuleso sahluko esifanayo.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Isiprofetho esesahlukweni seshumi nanye sikaDaniyeli sesicishe safinyelela ekugcwalisekeni kwaso okuphelele. Umlando omningi osewenzekile ekugcwalisekeni kwalesi siprofetho uyophindwa.” Manuscript Releases, inombolo 13, 394.
Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.
U-Antiochus II Theos, owabusa kusukela ngo-261 kuya ku-246 BC, wabeka eceleni inkosikazi yakhe yokuqala uLaodice I ngenxa kaBerenice, indodakazi kaPtolemy II Philadelphus waseGibhithe. Lowo mshado wawuyingxenye yesivumelwano sokuthula esaqeda iMpi Yesibili yaseSiriya ngo-252 BC. Lapho uConstantine kamuva esenqobe uLicinius ngo-324, lowo mshado waphela, njengoba nomshado ka-Antiochus noBernice waphela, lapho uLaodice, inkosikazi yokuqala, efaka ushevu ku-Antiochus ngo-246 BC. Umshado owawuphawule ukuphela kwempi yesibili yaseSiriya, kanye nokubulawa kuka-Antiochus, bese kuthi emva kwalokho ukubulawa kukaBernice, ingane yakhe, kanye neqembu lakhe laseGibhithe, kwaphawula ukuqala kwempi yesithathu yaseSiriya. Umshado wesivumelwano sango-313 waqeda inkathi yokushushiswa emelwe yibandla laseSmirna, waqala inkathi yokuyekethisa emelwe yibandla lasePergamos.
The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.
Umshado ekuqaleni komlando wamaSeleucid wawuyisibonelo sangaphambili somshado wesivumelwano ekupheleni kombuso wamaSeleucid lapho u-Antiochus Omkhulu enika indodakazi yakhe uCleopatra I kuPtolemy V Epiphanes. Lowo mshado wenzeka eRaphia ngo-193 BC, kodwa ubumbano baphela ngokushesha, njengoba kwakwenzekile ngomshado wokuqala wesivumelwano phakathi kwenkosi yasenyakatho nenkosi yaseningizimu. Imishado yesivumelwano ye-alpha ne-omega yombuso wamaSeleucid iyisibonelo sangaphambili somshado wesivumelwano ophawulwa kamuva emlandweni wesiprofetho kaDaniyeli ishumi nanye lapho u-Octavian enika udadewabo u-Octavia Minor kuMark Antony ngo-40 BC. UMark Antony no-Octavian babebambene empini yokulwela amandla phezu kwezifunda zaseMpumalanga nezaseNtshonalanga zeRoma eyayiqale ngo-44 BC ngokubulawa kukaJulius Caesar. Isivumelwano saseBrundisium samiswa ngesikhathi salowo mshado ngo-40 BC, kwathi eminyakeni eyisishiyagalombili kamuva ngo-32 BC uMark Antony wahlukanisa ngokomthetho no-Octavia, okwabangela impi yase-Actium ngo-31 BC lapho bobabili uMark Antony noCleopatra, (uCleopatra wokugcina impela) bafinyelela ekugcineni kwabo.
The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.
Isivumelwano somshado se-omega sombuso wamaSeleucid sangenisa uCleopatra wokuqala, owafanisa uCleopatra wokugcina, futhi uzalo lwakhe lwakha isixhumanisi esiya esivumelwaneni somshado esingokwesiprofetho se-alpha sombuso wamaRoma ngo-40 BC. Leyo mishado emithathu yezivumelwano ifanekisa umshado wesivumelwano weMithetho yaseMilan. IMithetho yaseMilan imaka ukuqala kokuvinjezelwa okungokwesiprofetho, imele uphawu olungokwesiprofetho, imaka uguquko lwesonto elilungileyo laya esontweni elingalungile, ngaleyo ndlela ivumelane nemfumbe yobukhona besishiyagalombili obuvela kwabayisikhombisa. Imaka umshado wesivumelwano ophelisa impi, kuze kube isehlukaniso salowo mshado wesivumelwano, ngaleyo ndlela kumakwe ukuqala kwempi. Emishadweni emibili yamaRoma, isehlukaniso sisheshisa ukuhlanganiswa kombuso. U-313 futhi umaka umhlangano wasenkambini yase-Exeter lapho kumenyezelwa khona umlayezo weMidnight Cry kuqala khona futhi kuholele emnyango ovalekile ka-22 Okthoba.
We will continue to consider these truths in the next article.
Sizoqhubeka sicabangela la maqiniso esihlokweni esilandelayo.