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# The Book of Daniel - Number One-Hundred and Fourteen

Incwadi kaDaniyeli - Inombolo Eyikhulu Neshumi Nane

The Last Generation: Unveiling Ezekiel’s Prophetic Fulfillment and the Sealing of the 144,000

Isizukulwane Sokugcina: Ukwembulwa Kokugcwaliseka Kwesiprofetho SikaHezekeli kanye Nokubekwa Kophawu Kwaba yi-144,000

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Jeff Pippenger

Published

March 3, 2024

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The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

Isizukulwane esabona ukufika komaye wesithathu, ngoSepthemba 11, 2001, siyisizukulwane sokugcina emlandweni womhlaba. Isiqephu esivela kuHezekeli esiqinisekisa leli qiniso saqondwa amaMillerite njengesiqondene ngokuqondile nomfanekiso wezintombi eziyishumi, ngakho-ke nesahluko sesibili sikaHabakuki. Kulowo mlando, umbono wesahluko sesibili sikaHabakuki, owawungeke “usabambezeleka,” nowagcwaliseka ngo-Okthoba 22, 1844, wawuyisifanekiso sangaphambili somthetho weSonto ozayo maduze e-United States. Kodwa isibikezelo sikaHezekeli sombono owawungeke usalulwa ngokuphelele sigcwaliseka emlandweni wokubekwa uphawu kwezinkulungwane eziyikhulu namashumi amane nane, owaqala ngokufika komaye wesithathu, ngoSepthemba 11, 2001.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Izwi leNkosi lafika kimi, lathi: Ndodana yomuntu, siyini leso saga eninaso ezweni lakwa-Israyeli, esithi, Izinsuku ziyelulwa, nombono wonke uyaphela na? Ngakho batshele uthi, Isho kanje iNkosi uJehova: Ngiyakusenza lesi saga siphele, bangabe besasisebenzisa njengesaga kwa-Israyeli; kodwa uthi kubo, Izinsuku seziseduze, nokugcwaliseka kombono wonke. Ngokuba akusayikuba khona futhi nombono oyize noma ukubhula okuyenga phakathi kwendlu yakwa-Israyeli. Ngokuba mina nginguJehova: ngiyakukhuluma, nezwi engiyakulikhuluma liyakwenzeka; alisayikwelulwa futhi; ngokuba ezinsukwini zenu, nina ndlu ehlubukayo, ngiyakulisho izwi, ngilenze, isho iNkosi uJehova. Kwabuye kwafika kimi izwi leNkosi, lathi: Ndodana yomuntu, bheka, abendlu yakwa-Israyeli bathi, Umbono awubonayo ungowezinsuku eziningi ezizayo, futhi uprofetha ngezikhathi ezikude. Ngakho yisho kubo uthi, Isho kanje iNkosi uJehova: Akukho nelilodwa lamazwi ami eliyakwelulwa futhi, kodwa izwi engilikhulumileyo liyakwenziwa, isho iNkosi uJehova. Hezekeli 12:21–28.

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Bonke abaprofethi bakhuluma ngezinsuku zokugcina, futhi “umbono oyize” kanye “nokubhula okuthophayo” “phakathi kwendlu ka-Israyeli,” kuyimvula yangemuva yomgunyathi, umlayezo othi “ukuthula nokulondeka,” ophikisa ngokuthi “umbono awubonayo ungowezinsuku eziningi ezizayo, futhi uprofetha ngezikhathi ezikude.” Lona “ngumphikiso” kaHabakuki, ngokuba labo abethula “umbono oyize” baphikisana “nombono awubonayo.” Bathi “Umbono awubonayo ungowezinsuku eziningi ezizayo, futhi uprofetha ngezikhathi ezikude.” Izithunywa zomlayezo wokuthula nokulondeka zithi, “izinsuku ziyelulwa, nombono wonke uyehluleka,” phela akazange yini abikezele uJulayi 18, 2020? Izithunywa “zombono oyize” ziphinde zikhonjwe nguHezekeli emavesini amabili okuqala esahluko.

> 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.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Bonke abaprofethi bayavumelana omunye nomunye, futhi bonke bakhuluma ngezinsuku zokugcina; futhi lapho uKristu ekhuluma namaJuda aphikisanayo emlandweni wenkonzo yaKhe, wacaphuna u-Isaya ukuze aveze lawo maJuda aphikisanayo ayesehlukaniswa noNkulunkulu ngaleso sikhathi njengabenamehlo okubona, kodwa bengaboni, nezindlebe zokuzwa, kodwa bengezwa. Manje njengalapho, uHezekeli ukhuluma namadoda adelelayo obu-Adventisti baseLawodikeya, amaJuda aphikisanayo osuku lwethu, aphakamisa umlayezo wokuthi “ukuthula nokulondeka” bephikisa umlayezo wemvula yamuva. UJesu wayebuswa yimithetho ayifaka eZwini laKhe, ngakho-ke izibikezelo zaKhe nazo zikhuluma ngezinsuku zokugcina ngokukhethekile kakhulu kunangezinsuku lapho akhuluma khona namaJuda aphikisanayo.

> 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. 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.

> Ngakho ngikhuluma kubo ngemifanekiso; ngokuba bebona ababoni, nabezwa abezwa, futhi abaqondi. Kubo kugcwaliseka isiprofetho sika-Isaya esithi: Ngokuzwa niyakuzwa, kepha aniyikuqonda; nangokubona niyakubona, kepha aniyikubona ngokuqonda; ngokuba inhliziyo yalesi sizwe isikhuluphele, nezindlebe zabo zinzima ukuzwa, namehlo abo bawavale; funa mhlawumbe babone ngamehlo abo, bezwe ngezindlebe zabo, baqonde ngenhliziyo yabo, baphenduke, mina ngibaphilise. Kepha abusisiwe amehlo enu, ngokuba ayabona; nezindlebe zenu, ngokuba ziyezwa. Ngokuba ngiqinisile ngithi kini, abaprofethi abaningi nabalungileyo abaningi bafisa ukubona lokho enikubonayo, kabakubonanga; nokuzwa lokho enikuzwayo, kabakuzwanga. Mathewu 13:13–17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Isenzakalo sabantu abezwayo, kodwa bangezwa, nababonayo, kodwa bengaboni, siyisici sabantu bakaNkulunkulu bakudala asebedlulwayo. Leso senzakalo esingokwesiprofetho siwukugcwaliseka kwesiprofetho sika-Isaya ngesimo esinjalo. Njengabo bonke abaprofethi, u-Isaya, kanye noKristu, ukhuluma ngezinsuku zokugcina.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. 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 6:1–10.

> Ngonyaka inkosi u-Uziya eyafa ngawo nami ngabona iNkosi ihlezi esihlalweni sobukhosi, iphakeme, iphakanyisiwe; umphetho wengubo yayo wagcwala ithempeli. Ngaphezu kwayo kwakumi amaserafi; ngalinye lalinamaphiko ayisithupha; ngamabili lazimboza ubuso balo, ngamabili lazimboza izinyawo zalo, ngamabili landiza. Elinye lamemeza kwelinye, lathi: Ngcwele, ngcwele, ngcwele uJehova Sebawoti; umhlaba wonke ugcwele inkazimulo yakhe. Izinsika zomnyango zanyakaza ngezwi lowamemezayo, indlu yagcwala intuthu. Ngase ngithi: Maye kimi! Ngoba ngibhujisiwe; ngokuba ngingumuntu onezindebe ezingcolileyo, futhi ngihlala phakathi kwabantu abanezindebe ezingcolileyo; ngoba amehlo ami abonile iNkosi, uJehova Sebawoti. Khona kwandiza elinye lamaserafi laya kimi, liphethe uhlahle oluvuthayo esandleni salo, elaluluthathile ngezindlawu e-altare. Lase lilubeka emlonyeni wami, lathi: Bheka, lokhu kuthintile izindebe zakho; ububi bakho bususiwe, nesono sakho sihlanziwe. Ngase ngizwa izwi leNkosi lithi: Ngizothuma bani, ubani oyakusiyela na? Ngase ngithi mina: Nangu mina; ngithume. Yase isithi: Hamba, utshele laba bantu uthi: Yizwani nokuyizwa, kodwa ningaqondi; nibone nokubona, kodwa ningaboni. Yenza inhliziyo yalaba bantu ibe manqikanqika, wenze izindlebe zabo zibe nzima, uvale amehlo abo; funa babone ngamehlo abo, bezwe ngezindlebe zabo, baqonde ngenhliziyo yabo, baphenduke, baphiliswe. Isaya 6:1–10.

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

U-Isaya, uHezekeli noKristu bonke bamele labo ababekwa uphawu ezinsukwini zokugcina, ngesikhathi semvula yokugcina, lapho umlayezo weqiniso nowamanga wemvula yokugcina uphikiswana ngawo, ekugcwalisekeni kwesahluko sesibili sikaHabakuki. NgokukaJesu, esikhathini lapho lokhu kugcwaliseka khona, abalungileyo “bayazibona” izaga, okuyisibonakaliso sesiprofetho. “Abahlakaniphileyo” bayawuqonda umlayezo wesiprofetho wemvula yokugcina, kodwa labo abamelwe amaJuda aphikisanayo ababoni futhi abezwa, futhi ngokukaHezekeli baletha umlayezo wokuthula nokuphepha, bephikisa ngokuthi ukugcwaliseka kwezibikezelo kusekude esikhathini esizayo. Abaziphiki izibikezelo; amaJuda aphikisanayo anikeza ukuhlonipha ngezindebe kuphela ukubikezelwa kukaMesiya ozayo; kodwa bamane babeka leso sehlakalo esikhathini esikude esizayo. Nokho uJesu wamemezela isibusiso phezu kwalabo ababeyaku“bona” umlayezo wesiprofetho wesikhathi sabo.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

Ngosuku lukaKristu kwakungumyalezo owafika ngesikhathi sokubhapathizwa kwaKhe, lapho uMoya oNgcwele ehla. Ukuhla kukaMoya oNgcwele ekubhapathizweni kwaKhe kwakufanekisa kusengaphambili ukuhla kwengelosi yesAmbulo ishumi ngo-Agasti 11, 1840. Ukuhla kwasezulwini kulowo nalowo mlando kwaphawula ukufika komyalezo weqiniso lamanje waleyo nkathi; kuJesu kwakungumyalezo wokufa nokuvuka kwaKhe, njengoba kwakumelwe ukubhapathizwa kwaKhe. KumaMillerite kwakungumyalezo we-Islam wezinsizi zokuqala nezesibili owaqinisekisa umyalezo wokuvivinya wesiprofetho sesikhathi. Yomibili leyo mlando ihambisana nokufika komyalezo wokuvivinya wemvula yokugcina ngoSepthemba 11, 2001. Yingakho uDadewethu White ebhala lokhu okulandelayo:

> “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 imilayezo eyanikezwa kusukela ngo-1840–1844 kumelwe yenziwe ibe namandla manje, ngoba baningi abantu abalahlekelwe ukuqondiswa kwabo. Imilayezo kumelwe 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 lezozinto enizibonayo, kodwa abazibonanga; nokuzwa lezozinto enizizwayo, kodwa abazizwanga’ [Mathewu 13:16, 17]. Abusisiwe amehlo abona izinto ezabonwa ngeminyaka ka-1843 no-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.

> “Umyalezo wanikezwa. Futhi akufanele kube khona ukubambezeleka ekuwuphindaphindeni lowo myalezo, ngoba izibonakaliso zezikhathi ziyagcwaliseka; umsebenzi wokuphetha kumelwe wenziwe. Umsebenzi omkhulu uyokwenziwa esikhathini esifushane. Ngokushesha kuyakunikwa umyalezo ngokumiswa kukaNkulunkulu oyokhula ube ukukhala okukhulu. Khona-ke uDaniyeli uyakuma esabelweni sakhe, anike ubufakazi bakhe.

> “The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

> “Ukuqaphela kwamabandla ethu kumelwe kuvuswe. Simi emingceleni yesenzakalo esikhulu kunazo zonke emlandweni wezwe, futhi uSathane akumelwe abe namandla phezu kwabantu bakaNkulunkulu, ebabangela ukuba balale. Ubupapa buyovela ngamandla abo. Bonke kumelwe manje bavuke baphenye imiBhalo, ngoba uNkulunkulu uyokwazisa abathembekileyo Bakhe ngalokho okuyoba khona esikhathini sokugcina. Izwi leNkosi kumelwe lifike kubantu Bayo ngamandla....”

> “This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

> “Lokhu yikho engikwethuliwe kimi—ukuthi silele, futhi asazi isikhathi sokuhanjelwa kwethu. Kodwa uma sizithoba phambi kukaNkulunkulu, futhi simfune ngenhliziyo yonke, uyakutholakala yithi.” Manuscript Releases, umqulu 21, 436–438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Umlayezo oye wabonakaliswa ngomfanekiso ngomlayezo weqiniso lamanje kaMesiya emlandweni kaKristu, kanye nomlayezo weqiniso lamanje ka-1840 kuya ku-1844, ukhomba phambili ezinsukwini zokugcina lapho umlayezo wamaMillerite uphindwa. Labo emlandweni abamelelwa njengabangakwazi “ukubona nokuzwa” “abazi isikhathi sokuhanjelwa kwabo.” Lapho u-Isaya eveza ukubhekiswa kokuqala kwezithunywa zomlayezo womgunyathi wemvula yangemuva, ezibonayo, kodwa zingaboni, uphawula isikhathi lapho lesi sikhathi siqala khona, isikhathi uDade White athi ngaso, “umyalezo wokumiswa nguNkulunkulu ozokhula ube yisililo esikhulu.” “Ukumiswa nguNkulunkulu” kumelela isikhathi esiqondile lapho umlayezo wawuyofika khona, futhi evesini lesithathu lesahluko sesithupha sika-Isaya, u-Isaya usikhomba ngokunembile leso sikhathi.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Omunye wamemeza komunye, wathi: Ngcwele, ngcwele, ngcwele, uJehova Sebawoti; umhlaba wonke ugcwele inkazimulo yakhe. U-Isaya 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

USister White uveza ukuthi lapho izingelosi zimemezana zodwa zithi, “Ngcwele, Ngcwele, Ngcwele” endimeni lapho u-Isaya emelela labo abanamehlo, ababonayo, kodwa bengaboni, lokhu kugcwaliseka ngoSepthemba 11, 2001.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Njengoba bona [izingelosi] bebona ikusasa, lapho umhlaba wonke uyakugcwala inkazimulo Yakhe, ingoma yokudumisa yokunqoba iphindwa isuka komunye iya komunye ngokuhlabelela okumnandi, ‘Ngcwele, ngcwele, ngcwele, iyiNkosi yamabandla.’ Baneliseke ngokuphelele ukukhazimulisa uNkulunkulu; futhi phambi kobukhona Bakhe, ngaphansi kokumamatheka Kwakhe kokuvuma, abafisi lutho olunye. Ekuthwaleni umfanekiso Wakhe, ekwenzeni inkonzo Yakhe nasekukhulekeni Kuye, isifiso sabo esiphakeme kunazo zonke sifinyelelwa ngokuphelele.” Review and Herald, December 22, 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

Ngomhla ka-11 Septhemba 2001 kwaqala ukubekwa uphawu kwabangukhulu namashumi amane nane ezinkulungwane, nemvula yokugcina yaqala ukuconsa, nenkulumo-mpikiswano kaHabakuki yaqala njengoba umfanekiso wezintombi eziyishumi wawuphindwa. Ngaleso sikhathi isiprofetho sikaHezekeli safinyelela ekugcwalisekeni kwaso okuphelele. IZwi lesiprofetho ngeke lisabambezeleka, futhi isizukulwane esabona u-11 Septhemba 2001 siyisizukulwane sokugcina somhlaba, ngokuba umbono ekupheleni kobu-Adventist umemezela ukuvalwa komusa ekufikeni kwesibili kukaKristu. Ubufakazi besibili baleli qiniso butholakala encwadini kaLuka, isahluko samashumi amabili nanye.

> Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

> Ngiqinisile ngithi kini, Lesi sizukulwane asiyikudlula kuze kugcwaliseke konke. Izulu nomhlaba kuyakudlula; kodwa amazwi ami awayikudlula. Luka 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

KuLuka isahluko samashumi amabili nanye, uJesu ukhomba isizukulwane sokugcina emlandweni womhlaba. Usanda kunikeza umbono ojwayelekile womlando oqhubekayo kusukela ekubhujisweni kweJerusalema ngonyaka ka-70, kuze kube semlandweni wamaMillerite. Wayese ephuma ekulandiseni kokukhomba ngokuqondile umlando wesiprofetho, abe eseveza umfanekiso ovele uphinde futhi wandise umlando wesiprofetho ayewethulile. Ngaleyo ndlela wanikeza ofakazi ababili bangaphakathi bendaba efanayo, futhi waphetha ngokukhomba ukuthi “isizukulwane” esasibona lezi zenzakalo sasiyophila kuze kube sekubuyeni Kwakhe, ngaleyo ndlela, ngokomongo, ekhomba isizukulwane esimelwe yizinkulungwane eziyikhulu namashumi amane nane.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Umlando wokubekwa uphawu kweziyizinkulungwane eziyikhulu namashumi amane nane uwowesizukulwane sokugcina, futhi abasikuzwa ukufa, noma baphila ngesikhathi lapho izulu nomhlaba kudlula khona.

> But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

> Kodwa usuku lweNkosi luyakuza njengesela ebusuku; lapho amazulu eyakudlula ngomsindo omkhulu, nezakhi zomhlaba zincibilike ngokushisa okuvuthayo, nomhlaba kanye nemisebenzi ekuyo kushiswe kuphele. Ngakho-ke, njengoba zonke lezi zinto ziyakuhlakazwa, nifanele ukuba ngabantu abanjani kukho konke ukuziphatha okungcwele nasekukhonzeni uNkulunkulu, nilindele futhi nisheshe nifise ukufika kosuku lukaNkulunkulu, lapho amazulu, evutha ngomlilo, eyakuhlakazwa, nezakhi zomhlaba zincibilike ngokushisa okuvuthayo na? 2 Petru 3:10–12.

The second coming of Christ was represented at the transfiguration of Christ.

Ukuza kwesibili kukaKristu kwamelwa ekuguqulweni kwesimo sikaKristu.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “UMose entabeni yokuguqulwa kwesimo wayengufakazi wokunqoba kukaKristu phezu kwesono nokufa. Wayemele labo abayophuma ethuneni ekuvukeni kwabantu abalungileyo. U-Eliya, owayethathwe wayiswa ezulwini engakubonanga ukufa, wayemele labo abayobe besaphila emhlabeni ekufikeni kukaKristu kwesibili, nabayoguqulwa ‘ngesikhashana, ngokuphazima kweso, ngokukhala kwecilongo lokugcina;’ lapho ‘lokhu okufayo kumelwe ukwembatha ukungafi,’ futhi ‘lokhu okubolayo kumelwe ukwembatha ukungaboli.’ 1 Korinte 15:51–53. UJesu wayembethe ukukhanya kwezulu, njengoba eyobonakala lapho efika ‘okwesibili, kungesikho ngenxa yesono, kube ngukusindisa.’ Ngokuba uyofika ‘enkazimulweni kaYise kanye nezingelosi ezingcwele.’ Hebheru 9:28; Marku 8:38. Isithembiso soMsindisi kubafundi sase sigcwalisekile manje. Entabeni umbuso wenkazimulo wesikhathi esizayo wamelwa ngesilinganiso esincane,—uKristu eyiNkosi, uMose engummeleli wabangcwele abavusiweyo, no-Eliya engowalabo abaguqulweyo.” The Desire of Ages, 421.

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

U-Eliya, ongafanga, umelela abayizinkulungwane eziyikhulu namashumi amane nane abangafi, kanti uMose umelela labo abafayo. Ezinsukwini zokugcina lezo zigaba ezimbili zimelelwa kusAmbulo isahluko sesikhombisa, njengabayizinkulungwane eziyikhulu namashumi amane nane nesixuku esikhulu. Lapho uphawu lwesihlanu luvulwa kusAmbulo isahluko sesithupha, labo ababulawa ubupapa ngesikhathi seNkathi Emnyama banikwa izingubo ezimhlophe.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Kwathi lapho esevule uphawu lwesihlanu, ngabona ngaphansi kwe-altare imiphefumulo yalabo ababebulewe ngenxa yezwi likaNkulunkulu nangenxa yobufakazi ababebunamathele: base bekhala ngezwi elikhulu, bethi, Koze kube nini, Nkosi, Engcwele neQinisileyo, ungakahluleli futhi ungakaphindiseli igazi lethu kulabo abahlala emhlabeni na? Izingubo ezimhlophe zanikezwa yilowo nalowo kubo [Bamemezelwa ukuthi bamsulwa futhi bangcwele]; kwase kuthiwa kubo, mabaphumule isikhashana nje, kuze kugcwaliseke nabanye abayizinceku kanye nabafowabo, ababeyakubulawa njengabo’ [ISambulo 6:9–11]. Lapha kwethulwa kuJohane izigcawu ezazingezona ezangempela, kodwa ezaziyoba khona esikhathini esizayo.” Manuscript Releases, volume 20, 197.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Abafel’ ukholo babuza ukuthi uNkulunkulu uyophindisela nini ngokubulawa kwabo. Umfel’ ukholo wayenokholo lukaJesu ngaphambi kokuba abulawe, ngoba kwaba ukubonakaliswa kwalolo kholo kanye kanye okwagqugquzela ubuPapa ukuba bumbulale. Izingubo ezimhlophe zimelela ukulunga kukaKristu, kodwa izingubo ezimhlophe ezinikezwa le miphefumulo eyayibulewe, zanikezwa yona emva kokufel’ ukholo kwayo. Lezo zingubo ziyisifanekiselo sokufel’ ukholo, hhayi nje ukulunga kukaKristu kuphela. Umfel’ ukholo unengubo yokulunga kukaKristu ngaphambi kokuba abulawe. Isixuku esikhulu kuSambulo isahluko sesikhombisa sinikwa izingubo ezimhlophe, ngalokho simelela labo abafa phakathi kokuchitheka kwegazi okuzayo komthetho weSonto. Ngakho-ke abayizinkulungwane eziyikhulu namashumi amane nane bamelwa ngu-Eliya, kuthi abathembekileyo abafela eNkosini bamelwe nguMose entabeni yokuguqulwa isimo.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Laba abayizinkulungwane eziyikhulu namashumi amane nane bayisizukulwane esingafi, futhi bayisizukulwane uKristu akhuluma ngaso njengaleso esisaphila lapho amazulu nomhlaba kudlula, kuLuka isahluko samashumi amabili nanye.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.

> “Ukubulawa kuka-Abela kwaba yisibonelo sokuqala sobutha uNkulunkulu ayememezele ukuthi buyakuba khona phakathi kwenyoka nenzalo yowesifazane—phakathi kukaSathane nezikhonzi zakhe, noKristu nabalandeli Bakhe. Ngesono somuntu, uSathane wayesethole ukulawula phezu kwesintu; kodwa uKristu wayezobenza bakwazi ukukhulula intamo yabo ejokeni lakhe. Noma nini lapho, ngokukholwa eWundlwini lukaNkulunkulu, umphefumulo ulahla ukukhonza isono, ulaka lukaSathane luyavutha. Impilo engcwele ka-Abela yafakaza ngokumelene nesimangalo sikaSathane sokuthi akunakwenzeka ukuba umuntu agcine umthetho kaNkulunkulu. Lapho uKhayini, eqhutshwa ngumoya womubi, ebona ukuthi wayengenakumlawula u-Abela, wathukuthela kakhulu waze wambulala. Futhi nomaphi lapho kukhona labo abayokuma bevikela ukulunga komthetho kaNkulunkulu, lowo moya ofanayo uyakubonakaliswa ngokumelene nabo. Yiwo umoya lowo, ezikhathini zonke, owamisa isigxobo futhi wavutha inqwaba yokushiswa ngenxa yabafundi bakaKristu. Kodwa unya oluqoqwe phezu komlandeli kaJesu luqhutshwa nguSathane nezixuku zakhe ngoba bengakwazi ukumphoqela ukuba azithobe ekulawulweni kwabo. Kungulaka lwesitha esinqotshiwe. Wonke umfel’ ukholo kaJesu ufile enqobile. Umprofethi uthi, “Bamnqoba yena [‘leyo nyoka endala, ebizwa ngokuthi uSathane noDeveli’] ngegazi leWundlu, nangezwi lobufakazi babo; futhi abazange bathande ukuphila kwabo kwaze kwaba sekufeni.” IsAmbulo 12:11, 9.” Patriarchs and Prophets, 77.

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