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# The Book of Daniel - Number Sixty-Eight

Incwadi kaDaniyeli – Inombolo Yamashumi Amathandathu Anesibhozo

Unveiling the Prophetic Message of Ezekiel Chapter Eight: The Sunday Law and the Last Days

Ukuveza Umyalezo Wobuprofeti kaHezekile Isahluko Sesibhozo: UMthetho weCawa neMihla yokuGqibela

Author

Jeff Pippenger

Published

February 1, 2024

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Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.

Isahluko sesibhozo sikaHezekile sesinye sezona zahluko zesiprofeto zilula kakhulu eziBhalweni. Esi sahluko sinesiqalo esicacileyo nesahlukileyo.

> 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.

> Kwathi ngomnyaka wesithandathu, ngenyanga yesithandathu, ngomhla wesihlanu wenyanga, ndakuhleli endlwini yam, namadoda amakhulu akwaYuda ehleli phambi kwam, sandifikela khona isandla seNkosi uYehova. Hezekile 8:1.

The vision has a distinct ending in chapter eleven.

Umbono unokuphela okucacileyo kwisahluko seshumi elinanye.

> Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.

> Emva koko umoya wandiphakamisa, wandizisa embonweni ngoMoya kaThixo eKhalediya, kwabo basekuthinjweni. Waza ke umbono endandiwubonile wenyuka, wasuka kum. Ndandula ke ndathetha kwabo basekuthinjweni zonke izinto athe uYehova wandibonisa zona. Hezekile 11:24, 25.

The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.

Umbono wesahluko sesibhozo uqala ngomhla wesihlanu, wenyanga yesithandathu yonyaka wesithandathu, kanye ngosuku olunye ngaphambi kokuba umhla ungqinelane no-“666,” yaye inene loo mbono ungomthetho weCawa, ongumqondiso werhamncwa, elo nani lalo lingunani “lomntu wesono,” kwakunye nenani lobukumkani besibhozo obuphuma kobusixhenxe. Abo balufumanayo uloyiso phezu kwenani elingu-“666,” bamkela itywina likaThixo, yaye kwisahluko sesithoba, itywina likaThixo libekwa phezu kwabantu bakaThixo abathembekileyo bemihla yokugqibela.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.

> Ndaza ndabona omnye umqondiso ezulwini, mkhulu unommangaliso, iingelosi ezisixhenxe zinazo izibetho ezisixhenxe zokugqibela; kuba kuzo lugqitywe ingqumbo kaThixo. Ndaza ndabona okungathi lulwandle lweglasi oluxutywe nomlilo; nabo abo boyisileyo phezu kwerhamncwa, naphezu komfanekiselo waso, naphezu kophawu lwaso, naphezu kwenani legama laso, bemi phezu kolwandle lweglasi, bephethe iihadi zikaThixo. Yaye bacula ingoma kaMoses umkhonzi kaThixo, nengoma yeMvana, besithi, Mikhulu yaye iyamangalisa imisebenzi yakho, Nkosi Thixo Somandla; zinobulungisa ziyinyaniso iindlela zakho, wena Kumkani wabangcwele. IsiTyhilelo 15:1–3.

Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.

Kanye nje kokupheliswa kwexesha lovavanyo (kuba iingelosi ezisixhenxe ezinezibetho ezisixhenxe zokugqibela ziza kuthulula ingqumbo kaThixo kwisahluko esilandelayo seSityhilelo), abantu bakaThixo bemihla yokugqibela bayachongwa. Bafumene uloyiso phezu kwezinto ezine. Igama eliguqulelwe ngokuthi uloyiso lithetha ukoyisa. Abathembekileyo boyisile irhamncwa, umfanekiselo werhamncwa, uphawu lwerhamncwa, nenani legama lalo. Uloyiso luquka nenyaniso yokuba bayakuqonda oko kufuziselwa yile miqondiso mine. Yinxalenye encinane gqitha kuphela yabantu abayaziyo into emelwe ngenene yile miqondiso mine yesiprofeto.

The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.

Ihlabathi lakha layazi ukuba ubupopu yayingunongogo waseBhabheli okwisesahluko seshumi elinesixhenxe, kodwa njengoko iLizwi likaThixo lachaza, ukuqondwa kwaloo nongogo waseTire owenza uhenyuzo nookumkani bomhlaba kulityalwe ngexesha lembali ye-United States. Ukuzuza uloyiso phezu kwerhamncwa kuthetha ukwahlula ngokufanelekileyo ilizwi lenyaniso ekumiseleni ukuba irhamncwa lesiprofeto seBhayibhile bubupopu. Kwasesona sahluko silandelayo, inamba, irhamncwa nomprofeti wobuxoki bakhokela ihlabathi eArmagedon, yaye abanyanisekileyo bakaThixo bemihla yokugqibela mabazi ukuba ngoobani loo magunya mathathu.

> And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.

> Yaye ingelosi yesithandathu yathulula isitya sayo phezu komlambo omkhulu umEfrati; aza amanzi awo oma, ukuze ilungiswe indlela yookumkani basempumalanga. Ndabona oomoya abathathu abangcolileyo, befana namasele, bephuma emlonyeni wenyoka enkulu, bephuma emlonyeni werhamncwa, bephuma emlonyeni womprofeti wobuxoki. Kuba bangoomoya beedemon, benza imiqondiso, abaya kookumkani behlabathi nabawo wonke umhlaba, ukuba bababuthe baye emfazweni waloo mini inkulu kaThixo uSomandla. Yabonani, ndiza njengesela. Unoyolo lowo uphaphileyo, ezigcina iingubo zakhe, hleze ahambe ze, babone ihlazo lakhe. Wababutha ndawonye endaweni ebizwa ngolwimi lwesiHebhere ngokuba yiArmagedon. ISityhilelo 16:12–16.

The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.

Uloyiso phezu kwerhamncwa luloyiso lokuliqonda ngokuchanekileyo ukuba ngubani irhamncwa. Isiqendu esandula ukucatshulwa sibhengeza intsikelelo phezu kwabo balindayo nabagcina izambatho zabo, ukanti ngexesha lesibetho sesithandathu, ixesha lovavanyo sele luvalwe ngokupheleleyo kubo bonke abantu. Xa uMikayeli esukuma, ixesha lovavanyo loluntu luyavalwa, aze ke emva koko kugalelwe izibetho ezisixhenxe zokugqibela. Akukho ndlela yakutshintsha izambatho emva kokuvalwa kwexesha lovavanyo, ukanti kukho isilumkiso esinxulumene nesibetho sesithandathu. Eso silumkiso sinento yokwenza nokuba nokuqonda okuchanekileyo kwerhamncwa phambi kokuvalwa kwexesha lovavanyo, kwaye ukuba awunalo olo qondisiso, uya kulahlekelwa sisambatho sobulungisa bukaKristu ngaphambi kokuvalwa kwexesha lovavanyo.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Abo badidekayo ekuqondeni kwabo ilizwi, abangakwazi ukubona intsingiselo yomchasi-Kristu, ngokuqinisekileyo baya kuzibeka kwicala lomchasi-Kristu. Akusekho xesha ngoku lokuba sizidibanise nehlabathi. UDaniyeli umi esabelweni sakhe nasendaweni yakhe. Iziprofeto zikaDaniyeli nezikaYohane zimele ukuqondwa. Ziyachazelana. Zinika ihlabathi iinyaniso ekufuneka wonke umntu aziqonde. Ezi ziprofeto zimele ukuba bubungqina ehlabathini. Ngokuzaliseka kwazo kule mihla yokugqibela, ziya kuzichaza ngokwazo.” Kress Collection, 105.

If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.

Ukuba umntu engaqondi ukuba umchasi-Kristu bubupopu, ekugqibeleni uya kuba kwicala lobupopu, okanye njengoko uYohane wabhala, uya kuhamba ze abonakalalise ihlazo lakhe. Ukuloyisa irhamncwa kukukuqonda ukuba irhamncwa lingamandla obupopu, kwanako konke oko kutyhilwe ngamandla obupopu. Abo balufumanayo uloyiso baze baqonde ukuba ubupopu bungumntu wesono, baya kufuna ukuqonda ukuba umfanekiso wobupopu umele umgaqo wokudityaniswa kwebandla norhulumente, ibandla lilo elilawulayo olo lwalamano.

In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.

Encwadini kaDaniyeli, ulwakhiwo lwerhamncwa, oluyindibaniselwano yecawa norhulumente, lumelwe njengokreqo lwesiphanziso. Ukreqo sisono, yaye isono esenza irhamncwa lobupopu kuxa ookumkani benikela igunya labo kugunyaziso lobupopu. Ngokwenza oku benza umbulo wokomoya, olulo ukreqo lwesiphanziso lukaDaniyeli, nomfanekiselo werhamncwa kaYohane.

To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.

Ukuzuza uloyiso phezu komfanekiso wobupopu kuthetha ukuqonda ngeLizwi likaThixo ukuba i-United States kuqala yenza olu lwalamano, ize iluqinisekise ngomthetho weCawa oza kufika kungekudala, ize emva koko inyanzelise ihlabathi liphela ukuba lamkele olu lwalamano lunye.

The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.

Ubudlelwane bebandla norhulumente obuya kunyanzeliswa emhlabeni yiUnited States buquka urhulumente wehlabathi olunye (iZizwe eziManyeneyo), ungena kumfelandawonye nobupopu njengamandla alawulayo kula malungiselelo. Ukuzuza uloyiso phezu komfanekiso werhamncwa kukukuqonda, ngeLizwi likaThixo lesiprofeto, ukuba umfanekiso werhamncwa umele kanye ezi zinto.

Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.

Ukuzuza uloyiso phezu kwerhamncwa naphezu komfanekiso werhamncwa kubandakanya ukufumana ukuqonda ngophawu lwegunya lwerhamncwa (lopopu).

The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.

Uphawu lwerhamncwa kukunyanzeliswa kokugcinwa kweCawa njengeSabatha kaThixo. Ukuze kufunyanwe uloyiso phezu kophawu, kufuna ukuqondwa ukuba unqulo lweCawa lukunqulwa kwelanga, nokuba aluyonto ingaphantsi kunonqulo lobuhedeni lukaBhahali. Uloyiso luquka inyaniso yokuba akukho namnye wamkela uphawu lwerhamncwa lude lube lunyanzelisiwe ebantwini.

> “But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

> “Kodwa amaKristu ezizukulwana ezadlulayo ayeyigcina iCawe, ecinga ukuba ngaloo ndlela ayegcina iSabatha yeBhayibhile; yaye ngoku kukho amaKristu ayinyaniso kuwo onke amabandla, kungashiywanga nentlanganiso yamaRoma Katolika, akholwa ngokunyanisekileyo ukuba iCawe yiSabatha emiswe nguThixo. UThixo uyayamkela inyaniso yenjongo yabo nokuthembeka kwabo phambi Kwakhe. Kodwa xa ukugcinwa kweCawe kuya kunyanzeliswa ngumthetho, lize ihlabathi likhanyiselwe ngokuphathelele uxanduva lweSabatha eyinyaniso, ngoko ke nabani na oya kuwaphula umthetho kaThixo, ukuze athobele ummiselo ongenalo igunya liphezulu kunelaseRoma, uya kuthi ngaloo ndlela ahloniphe upopu ngaphezu koThixo. Unika imbeko eRoma nakulamandla anyanzelisa ummiselo omiswe yiRoma. Unqula irhamncwa nomfanekiselo walo. Njengoko abantu ngelo xesha belilahla iziko uThixo athe walibhengeza njengophawu lwegunya Lakhe, baze endaweni yalo bahloniphe elo iRoma ilikhethileyo njengomqondiso wobukhosi bayo, ngaloo ndlela baya kulwamkela uphawu lokunyaniseka eRoma—‘uphawu lwerhamncwa.’ Yaye akunjalo de umbandela ubekwe ngokucacileyo ngolu hlobo phambi kwabantu, baza baziswe ekukhetheni phakathi kwemithetho kaThixo nemithetho yabantu, apho abo baqhubeka ekwaphuleni umthetho baya kwamkela ‘uphawu lwerhamncwa.’” Imbambano Enkulu, 449.

Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.

Abo bafumana uloyiso phezu kwerhamncwa, nomfanekiso werhamncwa, nophawu lwerhamncwa, bamele kananjalo bafumane uloyiso phezu kwenani legama lalo. Kwelo xesha lembali xa ihenyukazi laseTire lalingekalityalwa, ihlabathi lamaProtestanti laliyazi ukuba upopu wayengumchasi-Kristu. Babesazi ukuba uPawulos wayechonge upopu njengo “lo ungendawo,” “umntu wesono,” “imfihlelo yokuchasa umthetho,” no “nyana wentshabalalo; Ochasene naye, eziphakamisa ngaphezu kwako konke okubizwa ngokuba nguThixo, okanye okunqulwayo; ngokokude yena ngokungathi unguThixo ahlale etempileni kaThixo, ezibonakalisa ukuba unguThixo.” Kodwa ngoku laa henyukazi inkulu yaseTire ilityalwe.

In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.

Kumaxesha adlulileyo kwakukho iindlela ezahlukeneyo zokusebenzisa i-isopsephy, okanye i-gematria, ezazibonisa ukuba inani elithi “666” lalimela ubupopu ngokomfuziselo. Umzekelo odumileyo woku kukuba emqwebedwini kapopu kubhaliwe amazwi athi Vicarius Filii Dei. UVicarius Filii Dei, othetha ukuthi “Ummeli woNyana kaThixo”, yaye ke ngoko ubhekisa kwibango lakhe lokuhlala etempileni kaThixo, ezibanga ukuba unguThixo. Oonobumba besiLatini beVicarius Filii Dei balingana nenani elingamakhulu amathandathu anamashumi amathandathu anesithandathu.

The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.

Irhamncwa, engamandla obupopu, ichongwa ngenani lalo, yaye inani lalo lingu-“666,” kodwa umntu wesono wafumana inxeba elibulalayo ngowe-1798, waza walityalwa. Kwiintsuku zokugqibela inxeba elibulalayo liya kuphiliswa, yaye ukuphiliswa kwenxeba elibulalayo kuchaza ukuba iUnited States kuqala yenza umfanekiso werhamncwa kwisizwe sayo, ize emva koko inyanzelise ihlabathi ukuba lenze kwa njalo.

The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.

Umfanekiso wehlabathi werhamncwa unamacala amabini kwanamacala amathathu ngaxeshanye. Ngokwesiprofeto unamacala amabini, kuba wenziwe yindibanisela yebandla norhulumente, kodwa unamacala amathathu kuba wenziwe yinyoka enkulu, irhamncwa, nomprofeti wobuxoki. Xa sele kumisiwe umanyano olungamacala amathathu lwawo kanye amandla aya kukhokela ihlabathi eArmagedon, aya kuba lirhamncwa elingubukumkani besibhozo obuphuma kwabasixhenxe, kwangaxeshanye abe ngumanyano olungamacala amathathu lobukumkani besithandathu. Inani legama lerhamncwa ngemihla yokugqibela liphinda libe “666,” kuba limela izikumkani ezintathu, nganye kuzo iyinxalenye yobukumkani besithandathu.

To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.

Ukuzuza uloyiso phezu kwerhamncwa, umfanekiso walo, uphawu lwalo, nenani legama lalo, kukuyiqonda imfihlelo ethi “owesibhozo ungowabasixhenxe,” eyimfihlo kaDaniyeli isahluko sesibini, awathandaza uDaniyeli ukuba ayiqonde. Liyinxalenye yeSityhilelo sikaYesu Kristu etyhilwayo kanye phambi kokuba kuvalwe ixesha lovavanyo, kuba njengoko watshoyo uYohane, “ixesha lisondele.” Ngenxa yesi sizathu, abo baluzuza olo loyiso bamelwe njengabakho kunye neengelosi ezigalela izibetho, kuba baluzuza olo loyiso, okanye ukuqonda okuyimfuneko kwesiprofeto, kanye phambi kokuba kuvalwe ixesha lovavanyo.

Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.

Abo baqondayo ukuba ISityhilelo sikaYesu Kristu sivulwa kanye phambi kokuvalwa kwexesha lovavanyo, nokuba inani elithi “666” liyinxalenye yaloo mbono, abayi kusilela ukuqaphela ukuba umbono kaHezekile isahluko sesibhozo uqala ngomhla wesihlanu (ongumhla ophambi komhla wesithandathu), ngenyanga yesithandathu yomnyaka wesithandathu. Ekupheleni kwesahluko sesibhozo amadoda angamashumi amabini anesihlanu aqubuda elangeni, yaye isahluko sesithoba sichaza abo bafumana itywina likaThixo.

The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.

Umxholo wombono ngulowo wophawu lwerhamncwa netywina likaThixo, yaye umbono uvulwa kanye ngaphambi kokuba ithuba lovavanyo livale emthethweni weCawa, njengoko kufanekiswa linani elingu-“666.” Kodwa ukuvalwa kovavanyo okuchongwa njengokwenzekayo emthethweni weCawa eUnited States, asikokuvalwa kovavanyo loluntu ngokubanzi, koko kukuvalwa kovavanyo kwamaSeventh-day Adventists kuphela.

The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.

Umbono uvezwa ngokungathi wenzeka ngaphakathi eYerusalem, engumfuziselo webandla lama-Adventist oSuku lweSixhenxe. Ngexesha lomthetho weCawa eUnited States, ama-Adventist oSuku lweSixhenxe ngawona kuphela udidi oluthi, apho ngelo xesha, lubanjwe lunoxanduva ngokokukhanya kweSabatha.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.

> “Ukuba ukukhanya kwenyaniso kunikelwe kuwe, kutyhila iSabatha yomthetho wesine, yaye kubonisa ukuba akukho siseko eLizwini likaThixo sokugcinwa kweCawa, ukanti usabambelele kwisabatha yobuxoki, usala ukugcina ingcwele iSabatha leyo uThixo ayibiza ngokuthi ‘imini yam engcwele,’ wamkela uphawu lwerhamncwa. Oku kwenzeka nini?—Xa uthobela ummiselo okuyalela ukuba uyeke ukusebenza ngeCawa uze unqule uThixo, ngoxa usazi ukuba akukho nalinye igama eBhayibhileni elibonisa iCawa ukuba iyinto eyahlukileyo kunomhla oqhelekileyo wokusebenza, uyavuma ukwamkela uphawu lwerhamncwa, yaye uyala itywina likaThixo. Ukuba silwamkela olu phawu eziphangweni zethu okanye ezandleni zethu, izigwebo ezabhengezwa ngokuchasene nabangathobeliyo zimele ukuhla phezu kwethu. Kodwa itywina loThixo ophilayo libekwa phezu kwabo bagcina iSabatha yeNkosi ngesazela esinyanisekileyo.” Review and Herald, Aprili 27, 1911.

The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.

Umbono kaHezekile izahluko zesibhozo ukuya kweshumi elinanye uchaza imbali ekhokelela kufutshane nokuvalwa kwexesha lokulingwa kweYerusalem. Ubonakaliswa ngathi wenzeka kanye usuku olunye ngaphambi kokuba kufike inani elithi “666,” yaye isahluko sesibhozo sichaza uvukelo olwandayo ngaphakathi kweYerusalem olufikelela encotsheni xa amadoda akhokelayo equbuda elangeni, ngaloo ndlela efumana uphawu lwerhamncwa.

Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.

Isahluko sesithoba, simela isithunywa esihamba phakathi kweYerusalem (ngaloo ndlela sichaza ukuqhubeka kwesiganeko), size sibeke uphawu kudidi olunye ngaphambi kwezithunywa ezitshabalalisayo ezithi emva koko zibulale bonke abangenalo olo phawu. Zombini ezi zahluko zimela imbali eqhubekayo ekhokelela kumthetho weCawa, apho udidi olunye luqubuda elangeni, kanti olunye lufumana uphawu lukaThixo. Abakhohlakeleyo ke bayasuswa eYerusalem, kuba umthetho weCawa wahlula abakhohlakeleyo kwizilumko.

The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.

Ukutywinwa okumelwe kuHezekile isahluko sesithoba kukokwatywinwa okumelwe kwisiTyhilelo isahluko sesixhenxe.

> “If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

> “Ukuba imiboniso enjengale iza kuza, izigwebo ezinkulu kangaka phezu kwehlabathi elinetyala, iya kuba phi indawo yokusabela yabantu bakaThixo? Baya kukhuselwa njani de kudlule ingqumbo? UYohane ubona izinto zendalo—inyikima yomhlaba, isaqhwithi, neembambano zopolitiko—zimelwe njengoko zibanjwe ziingelosi ezine. Le mimoya iphantsi kolawulo de uThixo anike ilizwi lokuba ikhululwe. Kuko apho kukho ukhuseleko lwecawe kaThixo. Iingelosi zikaThixo zenza ukuthanda kwaKhe, zibamba umva imimoya yehlabathi, ukuze imimoya ingavuthuzi emhlabeni, naselwandle, naphezu kwawo nawuphi na umthi, ade amakhoboka kaThixo atywinwe emabunzini awo. Ingelosi enamandla ibonwa inyuka ivela empuma (okanye ekuphumeni kwelanga). Le ngelosi inamandla kunazo zonke inesitywina sikaThixo ophilayo esandleni sayo, okanye eso saLowo yedwa onokunika ubomi, onokubhala emabunzini uphawu okanye umbhalo, abo baya kunikwa ukungafi, ubomi obungunaphakade. Lilizwi lale ngelosi iphezulu elalinegunya lokuyalela iingelosi ezine ukuba ziyigcine ibanjwe imimoya emine de lo msebenzi ugqitywe, de yona inike umyalelo wokuba ikhululwe.”

> “Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

> “Abo boyisayo ihlabathi, inyama, noMtyholi, baya kuba ngabo bathandwayo abaya kwamkela itywina loThixo ophilileyo. Abo izandla zabo zingacocekanga, neentliziyo zabo zingahlambulukanga, abayi kuba nalo itywina loThixo ophilileyo. Abo baceba isono baze basenze baya kudlulwa. Kuphela ngabo bathi, ngesimo sabo phambi koThixo, bazalise indawo yabo baguqukayo bevuma izono zabo ngaloo Mini yoCamagushelo inkulu echasene nomfuziselo, abaya kuqondwa baze baphawulwe njengabafanele ukukhuselwa nguThixo. Amagama abo bahlala bekhangele, belindile, belumkile ngokulinda ukubonakala koMsindisi wabo—ngokunyaniseka nangomnqweno ongaphezulu kunabo balindela ukusa—aya kubalwa kunye nabo batywiniweyo. Abo bathi, nangona benako konke ukukhanya kwenyaniso kukhazimla phezu kwemiphefumlo yabo, bekufanele babe nemisebenzi ehambelana nokholo abaluvumayo, kodwa bakhohliswa sisono, bemisa izithixo ezintliziyweni zabo, bonakalisa imiphefumlo yabo phambi koThixo, bengcolisa nabo bazimanya nabo esonweni, baya kucinywa amagama abo encwadini yobomi, bashiywe ebumnyameni bobusuku obuphakathi, bengenayo ioli ezityeni zabo kunye nezibane zabo. ‘Ke kuni nina niloyikayo igama lam, liya kuniphumela ilanga lobulungisa linokuphilisa emaphikweni alo.’”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Oku kutywinwa kwabakhonzi bakaThixo kuyafana noko kwaboniswa uHezekile embonweni. NoYohane wayekwangqina kwesi sityhilelo sothusayo kakhulu. Wabona ulwandle namaza eduma, neentliziyo zabantu zisifa ngenxa yokoyika. Wabona umhlaba ushukunyiswa, neentaba zisiwa ziye embindini wolwandle (oko kwenzeka ngokoqobo), amanzi alo eduma yaye ephithizela, neentaba zingcangcazela ngenxa yokudumba kwalo. Waboniswa iindyikitya zokufa, ubhubhane, indlala, nokufa kusenza umsebenzi wako owoyikekayo.” Testimonies to Ministers, 445.

The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.

Ukutywinwa kwekhulu elinamashumi amane anesine amawaka kwiSityhilelo isahluko sesixhenxe nako kubonakaliswa kwisahluko sesithoba sikaHezekile, yaye ingelosi etywinayo yeyona ngelosi inamandla kunazo zonke, enyuka ivela empumalanga. Abo balahlekileyo, abanamagama abo acinyiweyo encwadini yobomi, babonakaliswa njengabangenayo “ioli ezityeni zabo kunye nezibane zabo.” La maqela mabini embonweni kaHezekile izahluko ezisibhozo ukuya kweleshumi elinanye, ziintombi ezizizilumko nezizizidenge zikaMateyu amashumi amabini anesihlanu, yaye ngoko ke bangama-Adventist.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Umzekeliso weentombi ezilishumi kuMateyu 25 ukwangumzekeliso obonisa amava abantu bama-Adventist.” Imbambano Enkulu, 393.

Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:

USisi White uyichonga ngokuthe ngqo iYerusalem yombono kaHezekile njenge-Adventism:

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Abantu bakaThixo bokwenene, abanomoya womsebenzi weNkosi nosindiso lwemiphefumlo entliziyweni, baya kusoloko beyibona isono ngokwemo yaso yokwenene, enesono. Baya kuhlala bekwicala lokuphatha izono ngokuthembeka nangokungafihlisiyo, izono ezibabambela ngokulula abantu bakaThixo. Ngokukodwa emsebenzini wokugqibela webandla, ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, abaza kuma bengenabala phambi kwetrone kaThixo, baya kuziva ngokunzulu kakhulu iziphoso zabantu bakaThixo abazibiza ngokuba ngabakhe. Oku kubekwe ngokunyanzelisayo ngumzekeliso womprofeti womsebenzi wokugqibela phantsi komfanekiso wamadoda, elowo enesixhobo sokubulala esandleni sakhe. Omnye umntu phakathi kwawo wayembethe ilinen, enesikhongozeli se-inki sombhali ecaleni kwakhe. ‘Yathi iNkosi kuye, Dlula phakathi komzi, phakathi kweYerusalem, ubeke uphawu emabunzini abantu abancwinayo, bakhale ngenxa yawo onke amasikizi enziwayo phakathi kwawo.’” Testimonies, volume 3, 266.

The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.

Umbono kaHezekile izahluko zesibhozo ukuya kweshumi elinanye, ubhekisa ngokuthe ngqo kwimbali yobu-Adventist ekhokelela kumthetho weCawa nangeexesha lawo. Uqaphela iindidi ezimbini zabakhonzi abangaphakathi eYerusalem (ubu-Adventist), yaye unxulunyaniswa ngokwesiprofeto nesiTyhilelo sikaYesu Kristu esityhilwa kanye phambi kokuvalwa kwexesha lovavanyo, kuba amazwi aso okuqala amisela inani elithi “666” ngomfuziselo wesiprofeto. Ngokwenza njalo uchaza enye kwezine izinto abahlakaniphileyo abafanele bazoyise ngemihla yokugqibela, yaye ezo zinto zine ziyinxalenye yokukhanya kowesibhozo “ongowabasixhenxe”. IsiTyhilelo seshumi elinesihlanu sikwaqaphela ukuba abo bafumana uloyiso phezu kwezi nkalo zine zomfuziselo wobupopu, bacula ingoma kaMoses neyeMvana.

In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.

Ngaloo mini uIsaya, kwisahluko samashumi amabini anesixhenxe, uthi amalungisa emihla yokugqibela aya kuvuma ingoma yesidiliya, eyingoma eyaculwa yiMvana xa yayihamba phakathi kwabantu, nengoma leyo echonga abantu abanyuliweyo abagqithwayo ngoxa kunyulwa abantu abatsha abanyuliweyo. Loo ngoma ivunywa “ngabaziingqondi” bemihla yokugqibela ngexesha lokutywinwa kukaHezekile isahluko sesithoba neSityhilelo isahluko sesixhenxe. Umbono kaHezekile wezahluko zesibhozo ukuya kweshumi elinanye uyinxalenye yaloo ngoma kanye.

We will continue this study in the next article.

Siya kuqhuba esi sifundo kwinqaku elilandelayo.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’

> “Abantu bakaThixo bokwenyaniso, abanomoya womsebenzi weNkosi nosindiso lwemiphefumlo entliziyweni, baya kusoloko bejonga isono ngokwesimo saso sokwenene, esinesono. Baya kusoloko besecaleni lokuphatha izono ngokunyaniseka nangokuthetha ngokucacileyo, ezo zono zibabambayo ngokulula abantu bakaThixo. Ngokukodwa kumsebenzi wokugqibela webandla, ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, abo baya kuma bengenabala phambi kwetrone kaThixo, baya kuziva ngokunzulu kakhulu iziphoso zabantu bakaThixo abazibiza ngokuba ngabakhe. Oku kubekwe ngamandla phambi kwethu ngumzekeliso womprofeti womsebenzi wokugqibela phantsi komfuziselo wamadoda ngamnye ephethe isixhobo sokubulala esandleni sakhe. Omnye umntu phakathi kwawo wayembethe ilinen, ephethe uphondo lweinki yombhali ecaleni kwakhe. ‘Yathi iNkosi kuye, Dlula phakathi komzi, phakathi kweYerusalem, ubeke uphawu emabunzini amadoda ancwina akhale ngenxa yazo zonke izinyeliso ezenziwa phakathi kwawo.’”

> “Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.

> “Ngobani na abemi ecebweni likaThixo ngeli xesha? Ngaba ngabo abathi, phantse, baxolele iziphoso phakathi kwabantu bakaThixo abavuma ukungabakwaKhe, baze bakhonone ezintliziyweni zabo, ukuba akunjalo ekuhlweni, nxamnye nabo bangathanda ukohlwaya isono? Ngaba ngabo bathabatha icala ngokuchasene nabo baze bavelane nabo benza okubi? Hayi, akunjalo! Ngaphandle kokuba baguquke, bayeke umsebenzi kaSathana wokucinezela abo bathwele umthwalo womsebenzi nokuxhasa izandla zaboni eZiyon, abasayi kuze bamkele uphawu lokuvunywa kukaThixo ekutywinweni. Baya kuwa ekutshatyalalisweni ngokubanzi kwabangendawo, okufanekiswe ngumsebenzi wamadoda amahlanu aphethe izixhobo zokubulala. Phawula le ngongoma ngononophelo: Abo bamkela uphawu olunyulu lwenyaniso, olwenziwa kubo ngamandla oMoya oyiNgcwele, olufanekiswa luphawu olubekwa yindoda eyambethe ilinen, ngabo ‘abancwinayo nabakhala ngenxa yawo onke amasikizi enziwa’ ebandleni. Uthando lwabo lobunyulu, nembeko nozuko lukaThixo, lunjalo, yaye banembono ecace kangaka ngobugqithiselo bobubi besono, kangangokuba bafanekiswa njengabakwintlungu enkulu, bade bancwine bakhale. Funda isahluko sesithoba sikaHezekile.”

> “But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.

> “Kodwa ukubulawa ngokubanzi kwabo bonke abangawuboniyo ngale ndlela umahluko omkhulu phakathi kwesono nobulungisa, nabangavakalelwa njengabo bema ecebisweni likaThixo baze bamkele uphawu, kuchazwa emyalelweni owanikwa amadoda amahlanu anezixhobo zokubulala, othi: ‘Hambani nimlandele phakathi komzi, nibethe; iliso lenu malingasizi, ningabi nanceba: bulalani kupheleleyo abadala nabatsha, neentombi, nabantwana abancinane, nabafazi; kodwa musani ukusondela nakowuphi na umntu okuphezu kwakhe uphawu; niqale ke kwindawo yam engcwele.’ Testimonies, umqulu 3, 266, 267.

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