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# The Book of Daniel - Number Sixty-Eight

Incwadi kaDaniyeli - Inombolo Engamashumi Ayisithupha Nesishiyagalombili

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

Ukwembulwa koMyalezo Wokuphrofetha kaHezekeli Isahluko Sesishiyagalombili: Umthetho weSonto kanye neZinsuku Zokugcina

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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 sesishiyagalombili sikaHezekeli singesinye sezahluko zesiprofetho ezilula kakhulu emiBhalweni. Lesi sahluko sinesiqalo esicacile.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.

> Kwase kwathi ngomnyaka wesithupha, ngenyanga yesithupha, ngosuku lwesihlanu lwenyanga, ngihlezi endlini yami, namadala akwaJuda ehlezi phambi kwami, isandla seNkosi uJehova sehlela phezu kwami lapho. Hezekeli 8:1.

The vision has a distinct ending in chapter eleven.

Umbono unesiphetho esicacile esahlukweni seshumi nanye.

> 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 kwalokho umoya wangiphakamisa, wangiletha embonweni ngoMoya kaNkulunkulu eKhalediya, kulabo ababesekuthunjweni. Ngakho umbono engangiwubonile wasuka kimi. Ngase ngikhuluma kwabasekuthunjweni zonke izinto iNkosi eyayingibonisile. Hezekeli 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 sesishiyagalombili uqala ngosuku lwesihlanu lwenyanga yesithupha yonyaka wesithupha, usuku olulodwa nje ngaphambi kokuba usuku luhambisane no-“666,” futhi impela lo mbono umayelana nomthetho weSonto, okuyiwona uphawu lwesilo, inani laso eliyinani “lomuntu wesono,” futhi liyinani lombuso wesishiyagalombili ongowayisikhombisa. Labo abathola ukunqoba phezu kwenani elingu-“666,” bamukela uphawu lukaNkulunkulu, futhi esahlukweni sesishiyagalolunye, uphawu lukaNkulunkulu lubekwa phezu kwabantu bakaNkulunkulu abathembekileyo bezinsuku zokugcina.

> 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.

> Ngase ngibona esinye isibonakaliso ezulwini, esikhulu nesimangalisayo, izingelosi eziyisikhombisa zinezinhlupho eziyisikhombisa zokugcina; ngokuba kuzo kupheleliswa ulaka lukaNkulunkulu. Ngase ngibona okwakunjengolwandle lwengilazi oluxutshwe nomlilo; nalabo ababenqobile phezu kwesilo, naphezu komfanekiso waso, naphezu kophawu lwaso, naphezu kwenani legama laso, bemi phezu kolwandle lwengilazi, bephethe amahabhu kaNkulunkulu. Base behlabela iculo likaMose inceku kaNkulunkulu, neculo leWundlu, bethi, Mikhulu futhi ziyamangaza imisebenzi yakho, Nkosi Nkulunkulu uSomandla; zilungile futhi ziyiqiniso izindlela zakho, wena Nkosi yabangcwele. IsAmbulo 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.

Ngaphambi nje kokuvalwa komnyango womusa (ngokuba izingelosi eziyisikhombisa ezinezifo eziyisikhombisa zokugcina sezizothulula ulaka lukaNkulunkulu esahlukweni esilandelayo sencwadi yeSambulo), abantu bakaNkulunkulu bezinsuku zokugcina bayakhonjwa. Sebethole ukunqoba ezintweni ezine. Igama elihunyushwe ngokuthi ukunqoba lisho ukunqoba ngokupheleleyo. Abathembekileyo bayinqobile isilo, nomfanekiso wesilo, nophawu lwesilo, nenani legama laso. Lokho kunqoba kuhlanganisa neqiniso lokuthi bayakuqonda lokho okumelelwa yilezi zimpawu ezine. Yiphesenti elincane kakhulu labantu elaziyo ukuthi lezo zimpawu ezine zesiprofetho zimelelani ngempela.

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.

Umhlaba wawujwayele ukwazi ukuthi upapa buyisifebe saseBabiloni esahlukweni seshumi nesikhombisa, kodwa njengoba iZwi likaNkulunkulu labonisa, ukuqonda ngesifebe saseThire esifeba namakhosi omhlaba sekukhohliwe phakathi nomlando wase-United States. Ukunqoba isilo kusho ukwehlukanisa kahle izwi leqiniso ekunqumeni ukuthi isilo sesiprofetho seBhayibheli buyisihlalo sobupapa. Esahlukweni esilandelayo ngqo, udrako, isilo, nomprofethi wamanga baholela umhlaba e-Armagedoni, futhi abathembekile bakaNkulunkulu bezinsuku zokugcina kumele bazi ukuthi lawa mandla amathathu angobani.

> 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.

> Ingelosi yesithupha yathulula isitsha sayo phezu komfula omkhulu u-Ewufrathe; namanzi awo oma, ukuze kulungiswe indlela yamakhosi avela empumalanga. Ngase ngibona imimoya emithathu engcolileyo, efana namaxoxo, iphuma emlonyeni kadrako, nasemlonyeni wesilo, nasemlonyeni womprofethi wamanga. Ngokuba iyimimoya yamademoni, eyenza izimangaliso, ephuma iye emakhosini omhlaba nawomhlaba wonke, ukuwabuthanisa empini yalolo suku olukhulu lukaNkulunkulu uSomandla. Bheka, ngiza njengesela. Ubusisiwe lowo olindayo, agcine izingubo zakhe, funa ahambe enqunu, babone ihlazo lakhe. Wawabuthela ndawonye endaweni ethiwa ngolimi lwesiHebheru i-Armagedoni. IsAmbulo 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.

Ukunqoba phezu kwesilo ukunqoba kokuqonda kahle ukuthi isilo singubani. Isiqephu esisanda kucashunwa simemezela isibusiso phezu kwalabo abaqaphayo nabagcina izingubo zabo, nokho ngesifo sesithupha, isikhathi somusa sesivaleke ngokuphelele kubo bonke abantu. Nxa uMikayeli esukuma, isikhathi somusa sabantu siyavaleka, bese kuthululwa izinhlupho eziyisikhombisa zokugcina. Ayikho indlela yokuguqula izingubo emva kokuvalwa kwesikhathi somusa, nokho kukhona isexwayiso esihambisana nesifo sesithupha. Leso sexwayiso sihlobene nokuba nokuqonda okuyikho ngesilo ngaphambi kokuvalwa kwesikhathi somusa, futhi uma ungenakho lokho kuqonda, uyolahlekelwa yingubo yokulunga kukaKristu ngaphambi kokuvalwa kwesikhathi somusa.

> “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.

> “Labo abadidekayo ekuqondeni kwabo izwi, abahluleka ukubona incazelo yomphikukristu, ngokuqinisekile bayozibeka ohlangothini lomphikukristu. Asisekho isikhathi manje sokuzihlanganisa nezwe. UDaniyeli umi esabelweni sakhe nasendaweni yakhe. Iziprofetho zikaDaniyeli nezikaJohane kufanele ziqondwe. Zona ziyachazelana. Zinika umhlaba amaqiniso okumele wonke umuntu awaqonde. Lezi ziprofetho kufanele zibe ngofakazi emhlabeni. Ngokugcwaliseka kwazo kulezi zinsuku zokugcina, ziyozichaza zona 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.

Uma umuntu engaqondi ukuthi umphikukristu ubupapa, uyogcina esohlangothini lobupapa, noma njengoba uJohane aloba, uyakuhamba enqunu futhi abonakalise ihlazo lakhe. Ukuthola ukunqoba phezu kwesilo kungukuqonda ukuthi isilo singamandla obupapa, nakho konke okwambulwa ngamandla obupapa. Labo abathola ukunqoba futhi baqonde ukuthi ubupapa buyindoda yesono, bayodinga ukuqonda ukuthi umfanekiso wobupapa umelela umgomo wokuhlangana kwebandla nombuso, ibandla liphethe ukulawula lobo budlelwano.

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, ukwakheka kwesilo, okuyinhlanganisela yebandla nombuso, kumelwe njengokweqa umthetho kokuchithwa. Ukweqa umthetho kuyisono, futhi isono esakha isilo sobupapa yileso lapho amakhosi enikela amandla awo egunyeni lobupapa. Ngokwenza lokhu enza ubufebe bokomoya, okuyikho ukweqa umthetho kokuchithwa kukaDaniyeli, nomfanekiso wesilo kaJohane.

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 ukunqoba phezu komfanekiso wobupapa kusho ukuqonda ngeZwi likaNkulunkulu ukuthi i-United States kuqala yakha lobu budlelwano, bese ibuqinisekisa emthethweni weSonto ozayo maduze, khona-ke iphoqa umhlaba wonke ukuba wamukele bona lobu budlelwano obufanayo.

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 phakathi kwebandla nombuso obuzophoqwa emhlabeni yi-United States buhlanganisa umbuso womhlaba wonke owodwa (i-United Nations), ungena esivumelwaneni nobupapa njengamandla alawulayo kulezo zinhlelo. Ukunqoba isithombe sesilo, kuwukuqonda ngeZwi likaNkulunkulu lesiprofetho ukuthi isithombe sesilo simela zona kanye lezo 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 ukunqoba phezu kwesilo nasesithombeni sesilo kuhlanganisa nokuthola ukuqonda ngophawu lwegunya lwesilo (upapa).

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 lwesilo luwukugcinwa kweSonto ngenkani njengosuku lweSabatha lukaNkulunkulu. Ukunqoba phezu kophawu kudinga ukuqonda ukuthi ukukhonza ngeSonto kuwukukhonza ilanga, nokuthi akuyona into engaphansi neze kokukhonza kukaBhali kobuhedeni. Lokho kunqoba kuhlanganisa iqiniso lokuthi akekho owamukela uphawu lwesilo luze luphoqwe kubantu.

> “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 ezizukulwane ezedlule agcina iSonto, ecabanga ukuthi ngokwenza kanjalo ayegcina iSabatha leBhayibheli; futhi namuhla kukhona amaKristu eqiniso kuwo wonke amabandla, kungakhishiwe ngisho nenhlanganyelo yamaRoma Katolika, akholelwa ngobuqotho ukuthi iSonto liyiSabatha elimiswe nguNkulunkulu. UNkulunkulu uyakwamukela ukuqonda kwawo okuqotho kwenhloso nokwethembeka kwawo phambi Kwakhe. Kodwa lapho ukugcinwa kweSonto sekuphoqelelwa ngomthetho, nezwe selikhanyiselwe mayelana nesibopho seSabatha seqiniso, khona-ke lowo oyakweqa umyalo kaNkulunkulu ukuze alalele isimiso esingenalo igunya eliphakeme kunelaseRoma, ngalokho uyobe ehlonipha ubuPapa ngaphezu kukaNkulunkulu. Uyobe enika iRoma nodumo lokukhothamela namandla aphoqelela leso simiso esimisiwe yiRoma. Uyakhonza isilo nomfanekiso waso. Njengoba abantu beyobe sebephika leso simiso uNkulunkulu asimemezele njengophawu lwegunya Lakhe, bese behlonipha esikhundleni saso lokho iRoma ekukhethile njengophawu lobukhosi bayo obuphezulu, ngalokho bayobe bemukela uphawu lokuthembeka kuRoma—‘uphawu lwesilo.’ Futhi akukhona kuze kube yilapho indaba ibekwa ngaleyo ndlela ngokusobala phambi kwabantu, futhi belethwa ekukhetheni phakathi kwemiyalo kaNkulunkulu nemiyalo yabantu, lapho labo abaqhubeka ekweqeni umthetho beyokwamukela ‘uphawu lwesilo.’” The Great Controversy, 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.

Labo abazuza ukunqoba phezu kwesilo, phezu komfanekiso wesilo, naphezu kophawu lwesilo, kumelwe futhi bazuze ukunqoba phezu kwenani legama laso. Esikhathini somlando lapho isifebe saseTire sasingakakhohlwa, izwe lamaProthestani lalazi ukuthi upapa ungumphikukristu. Bazi ukuthi uPawulu wayehlonze upapa ngokuthi “lowo omubi,” “umuntu wesono,” “imfihlakalo yobubi” kanye “nendodana yokubhujiswa; Ophikisa, aziphakamise ngaphezu kwakho konke okubizwa ngokuthi nguNkulunkulu, noma okukhonzwayo; ukuze yena njengokungathi unguNkulunkulu ahlale ethempelini likaNkulunkulu, eziveza ukuthi unguNkulunkulu.” Kodwa manje isifebe esikhulu saseTire sesikhohliwe.

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.

Ezikhathini ezadlula kwakukhona ukusetshenziswa okuhlukahlukene kwe-isopsephy, noma i-gematria, okwabonisa ukuthi inani elithi “666” ngokomfanekiso lalimelela ubuPapa. Isibonelo esidala salokhu yilesi sokuthi emqhele wombhishobhi omkhulu wepapa kubhalwe amazwi athi Vicarius Filii Dei. Vicarius Filii Dei, okusho ukuthi “Iphini leNdodana kaNkulunkulu”, ngakho-ke kubhekisela esimangalweni sakhe sokuhlala ethempelini likaNkulunkulu, ezisho ukuthi unguNkulunkulu. Izinhlamvu zesiLatini ezithi Vicarius Filii Dei zilingana nenani elingamakhulu ayisithupha namashumi ayisithupha nesithupha.

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.

Isilo, okuyiso amandla obupapa, sikhonjiswa ngenani laso, futhi inani laso lingu-“666,” kodwa umuntu wesono wamukelwa inxeba elibulalayo ngowe-1798, futhi usekhohliwe. Ezinsukwini zokugcina inxeba elibulalayo liyakuphulukiswa, futhi ukuphulukiswa kwalelo nxeba elibulalayo kukhomba ukuthi i-United States kuqala yakha umfanekiso wesilo esizweni sayo uqobo, bese iphoqa izwe ukuba lenze okufanayo.

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 womhlaba wesilo uyizigaba ezimbili kanyekanye futhi uyizigaba ezintathu. Ngokwesiprofetho uyizigaba ezimbili, ngoba wakhiwe ngokuhlangana kwebandla nombuso, kodwa uyizigaba ezintathu ngokuthi wakhiwe ngudrako, isilo, nomprofethi wamanga. Lapho sekumisiwe ubunye obuyizigaba ezintathu bala mandla uqobo ayoholela umhlaba e-Armagedoni, bayokuba yisilo esingumbuso wesishiyagalombili ovela kwabayisikhombisa, futhi buyakuba futhi ubunye obuyizigaba ezintathu bombuso wesithupha. Inani legama lesilo ezinsukwini zokugcina liphinde libe ngu-“666,” ngoba limelela imibuso emithathu, ngayinye eyingxenye yombuso wesithupha.

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.

Ukuthola ukunqoba phezu kwesilo, umfanekiso waso, uphawu lwaso, nenani legama laso, kuwukuqonda imfumbe ethi “owesishiyagalombili ungowabayisikhombisa”, okuyimfihlo kaDaniyeli isahluko sesibili, uDaniyeli ayithandazela ukuba ayiqonde. Kuyingxenye yeSambulo sikaJesu Kristu esivulwa uphawu lwaso ngaphambi nje kokuba kuvalwe isikhathi somusa, ngoba njengoba uJohane asho, “isikhathi sesisondele.” Ngenxa yalesi sizathu, labo abathola lokho kunqoba bamelwa njengabakhona kanye nezingelosi ezithulula izinhlupho, ngokuba bathola ukunqoba, noma lokho kuqonda okudingekayo kwesiprofetho, ngaphambi nje kokuba kuvalwe isikhathi somusa.

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.

Labo abaqonda ukuthi iSambulo sikaJesu Kristu sivulwa nje ngaphambi kokuvalwa komusa, nokuthi inombolo ethi “666” iyisici salowo mbono, abayikuphuthelwa ukubona ukuthi umbono kaHezekeli isahluko sesishiyagalombili uqala ngosuku lwesihlanu (olusuku olwandulela usuku lwesithupha), ngenyanga yesithupha yonyaka wesithupha. Ekupheleni kwesahluko sesishiyagalombili amadoda angamashumi amabili nanhlanu akhothamela ilanga, kanti isahluko sesishiyagalolunye sikhomba labo abamukela uphawu lukaNkulunkulu.

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.

Umongo wombono uphathelene nophawu lwesilo nangesibonakaliso sikaNkulunkulu, futhi umbono uvulwa ngokugcwele ngaphambi nje kokuvalwa kwesikhathi somusa emthethweni weSonto, njengoba kufanekiselwa yinombolo ethi “666.” Kodwa ukuvalwa kwesikhathi somusa okuchazwa njengokwenzeka emthethweni weSonto e-United States akusikho ukuvalwa kwesikhathi somusa wesintu sonke; kungukuvalwa kwesikhathi somusa kuphela kwama-Seventh-day Adventist.

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 njengowenzeka ngaphakathi kweJerusalema, oluwuphawu lweBandla lamaSeventh-day Adventist. Ngesikhathi somthetho weSonto e-United States, amaSeventh-day Adventist yiwona kuphela isigaba esiyothi lapho futhi ngaleso sikhathi sibhekwe njengesenecala ngokukhanya 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.

> “Uma ukukhanya kweqiniso sekulethiwe kuwe, kwembula iSabatha somyalo wesine, futhi kubonisa ukuthi alikho nhlobo isisekelo eZwini likaNkulunkulu sokugcinwa kweSonto, kodwa nokho usabambelele esabatheni samanga, wenqaba ukungcwelisa iSabatha uNkulunkulu alibiza ngokuthi ‘usuku lwami olungcwele,’ wamukela uphawu lwesilo. Lokhu kwenzeka nini?—Lapho ulalela isimemezelo esikuyala ukuba uyeke ukusebenza ngeSonto futhi ukhulekele uNkulunkulu, kuyilapho wazi ukuthi alikho nelilodwa izwi eBhayibhelini elibonisa iSonto ukuthi lingelinye into ngaphandle kokuba usuku olujwayelekile lomsebenzi, uyavuma ukwamukela uphawu lwesilo, futhi wenqaba uphawu lukaNkulunkulu. Uma samukela lolu phawu emabunzini ethu noma ezandleni zethu, izahlulelo ezamenyezelwa phezu kwabangalaleli kumelwe ziwele phezu kwethu. Kodwa uphawu lukaNkulunkulu ophilayo lubekwa phezu kwalabo abagcina ngeqiniso lonembeza iSabatha leNkosi.” Review and Herald, April 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 kaHezekeli isahluko sesishiyagalombili kuya esahlukweni seshumi nanye, uchaza umlando oholela ekuvalweni komusa wokuhlolwa kweJerusalema. Uvezwa njengowenzeka ngosuku olulodwa nje ngaphambi kokufika kwenombolo ethi “666”, futhi isahluko sesishiyagalombili sibonisa ukuvukela okwandayo ngaphakathi kweJerusalema okuphetha ngokuthi amadoda angabaholi akhothamele ilanga, ngaleyo ndlela emukela uphawu lwesilo.

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 sesishiyagalolunye simelela ingelosi ehamba idabula iJerusalema (ngaleyo ndlela ikhomba ukuqhubekela phambili), futhi ibeka uphawu phezu kwesigaba esisodwa kusengaphambili kwezingelosi ezibhubhisayo, zona ezibe sezibulala bonke abangenalo uphawu. Zombili lezi zahluko zimelela umlando oqhubekayo oholela emthethweni weSonto, lapho esinye isigaba sikhothamela ilanga, kanti esinye samukela uphawu lukaNkulunkulu. Ababi babe sebesuswa eJerusalema, ngokuba umthetho weSonto uhlukanisa ababi nabahlakaniphileyo.

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

Ukubekwa uphawu okumelelwe kuHezekeli isahluko sesishiyagalolunye kuyikho kanye lokho kubekwa uphawu okumelelwe kuSambulo isahluko sesikhombisa.

> “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.

> “Uma izigcawu ezinjengalezi zizakuza, izahlulelo ezinkulu kangaka phezu kwezwe elinecala, siyakuba kuphi isiphephelo sabantu bakaNkulunkulu na? Bayakuvikelwa kanjani kuze kudlule intukuthelo? UJohane ubona izakhi zemvelo—ukuzamazama komhlaba, isiphepho, nombango wezepolitiki—zimelwe njengokubanjwa yizingelosi ezine. Le mimoya ilawulwa kuze kube uNkulunkulu ekhuluma izwi lokuyidedela. Kukhona ukuphepha kwebandla likaNkulunkulu. Izingelosi zikaNkulunkulu zenza intando yaKhe, zibamba imimoya yomhlaba, ukuze imimoya ingavunguzeli emhlabeni, noma olwandle, noma kunoma yisiphi isihlahla, kuze kube izinceku zikaNkulunkulu sezibekwe uphawu emabunzini azo. Ingelosi enamandla ibonakala ikhuphuka ivela empumalanga (noma ekuphumeni kwelanga). Le ngelosi enamandla kunazo zonke esandleni sayo iphethe uphawu lukaNkulunkulu ophilayo, noma lwaLowo Yena yedwa onganika ukuphila, ongaloba emabunzini uphawu noma umbhalo, okuyilabo abayakuphiwa ukungafi, ukuphila okuphakade. Yizwi lale ngelosi ephakeme kunazo zonke elalinamandla okuyala izingelosi ezine ukuba zibambe imimoya emine kuze kube lo msebenzi usuqediwe, kuze kube yilapho yona isinikeza umyalo wokuyikhulula.”

> “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.’

> “Labo abanqoba izwe, inyama, noSathane, bayoba yilabo abathandwayo abayokwamukela uphawu lukaNkulunkulu ophilayo. Labo izandla zabo ezingahlanzekile, nezinhliziyo zabo ezingesizo ezimsulwa, abayikuba nophawu lukaNkulunkulu ophilayo. Labo abaceba isono besenze, bayodluliswa. Yilabo kuphela okuthi, esimweni sabo sengqondo phambi kukaNkulunkulu, bagcwalise indawo yalabo abaphendukayo bevuma izono zabo ngoSuku Olukhulu Lokubuyisana olungokomfanekiso ogcwalisekileyo, abayokwaziwa futhi babekwe uphawu njengabafanele ukuvikelwa nguNkulunkulu. Amagama alabo ababheka ngokuqinile, belindile futhi beqaphile ukuvela koMsindisi wabo—ngokukhuthala okukhulu nangokulangazela okudlula okwabalindela ukusa—ayobalwa kanye nalabo abekwe uphawu. Labo okuthi, nakuba benakho konke ukukhanya kweqiniso kukhanya phezu kwemiphefumulo yabo, kufanele babe nemisebenzi ehambelana nokholo lwabo abaluvumayo, kodwa badukiswe yisono, bemisa izithixo ezinhliziyweni zabo, bonakalisa imiphefumulo yabo phambi kukaNkulunkulu, futhi bengcolisa labo abahlanganyela nabo esonweni, amagama abo ayosulwa encwadini yokuphila, futhi bayoshiywa ebumnyameni baphakathi kwamabili, bengenamafutha ezitsheni zabo kanye nezibani zabo. ‘Kini enilesabayo igama Lami iLanga Lokulunga liyakuniphumela 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.

> “Lokhu kubekwa uphawu kwezinceku zikaNkulunkulu kuyikho kanye okuboniswa uHezekeli embonweni. NoJohane wayebuye abe ngufakazi walesi sambulo esimangaza kakhulu. Wabona ulwandle namagagasi kubhonga, nezinhliziyo zabantu ziphela amandla ngenxa yokwesaba. Wabona umhlaba unyakaziswa, nezintaba zithwalwa ziyiswa phakathi kolwandle (okwenziwa ngokoqobo ngempela), amanzi alo ebhonga futhi ephithizela, nezintaba zinyakaziswa ukuvuvukala kwalo. Waboniswa izinhlupho, izifo eziwubhubhane, indlala, nokufa kufeza umsebenzi wako owesabekayo.” 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.

Ukubekwa uphawu kwabantu abayizinkulungwane eziyikhulu namashumi amane nane nane encwadini yesAmbulo isahluko sesikhombisa kuphinde kufanekiswe esahlukweni sesishiyagalolunye sikaHezekeli, futhi ingelosi ebekayo uphawu iyona ngelosi enamandla kunazo zonke, enyuka ivela empumalanga. Labo abalahlekileyo, amagama abo esulwe encwadini yokuphila, bafanekiswa njengabangenawo “amafutha ezitsheni zabo kanye nezibani zabo.” Lezi zigaba ezimbili embonweni kaHezekeli izahluko zesishiyagalombili kuya kweshumi nanye, zingabantombi abahlakaniphileyo nabayiziwula bakaMathewu amashumi amabili nanhlanu, ngakho-ke bangama-Adventist.

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

> “Umfanekiso wezintombi eziyishumi okuMathewu 25 nawo ufanekisa isipiliyoni sabantu bama-Adventist.” The Great Controversy, 393.

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

USisi White uqokomisa ngokucacile ukuthi iJerusalema yombono kaHezekeli iwubu-Adventismu:

> “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 bakaNkulunkulu beqiniso, abanomoya womsebenzi weNkosi nowokusindiswa kwemiphefumulo ezinhliziyweni zabo, bayohlala bebheka isono esimweni saso sangempela, esiyisono. Bayohlala njalo besekela ukuphatha okuthembekile nokuqondile izono ezibamba kalula abantu bakaNkulunkulu. Ikakhulukazi emsebenzini wokugcina ngenxa yebandla, ngesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane abayokuma bengenacala phambi kwesihlalo sobukhosi sikaNkulunkulu, bayozizwa ngokujulile kakhulu izono zabantu bakaNkulunkulu abazishoyo ukuthi bangabakaNkulunkulu. Lokhu kuvezwa ngamandla ngumfanekiso womprofethi womsebenzi wokugcina ngaphansi kwesithombe samadoda, yilowo nalowo ephethe isikhali sokubulala esandleni sakhe. Omunye umuntu phakathi kwawo wayembethe ilineni, enophondo lukayinki lombhali eceleni kwakhe. ‘INkosi yathi kuye: Dlula phakathi komuzi, phakathi kweJerusalema, ubeke uphawu emabunzini abantu ababubulayo nabakhala ngenxa yazo zonke izinengiso ezenziwa phakathi kwalo.’” 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 kaHezekeli izahluko zesishiyagalombili kuya kweseshumi nanye, ubhekiswe ngokuqondile emlandweni wobu-Adventist oholela emthethweni weSonto nangesikhathi sawo. Uveza izigaba ezimbili zabakhulekeli abangaphakathi eJerusalema (ubu-Adventist), futhi uhlotshaniswa ngokwesiprofetho neSambulo sikaJesu Kristu esivulwa nje ngaphambi kokuvalwa komusa, ngokuba izinkomba zaso zokuqala zibeka obala inani elithi “666” ngokufanekisa kwesiprofetho. Ngokwenza kanjalo, uveza okukodwa kwezinto ezine abahlakaniphileyo okumelwe bazinqobe ezinsukwini zokugcina, futhi lezo zinto ezine ziyingxenye yokukhanya kowesishiyagalombili “ongowabayisikhombisa”. ISambulo ishumi nanhlanu nalo liveza ukuthi labo abanqoba phezu kwezici ezine ezingokomfanekiso zobupapa, bahlabela ingoma kaMose neyeWundlu.

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.

Ngalolo suku u-Isaya, esahlukweni samashumi amabili nesikhombisa, uthi abalungileyo bezinsuku zokugcina bayakuhlabelela ingoma yesivini, okuyingoma iWundlu elayihlabelela ngesikhathi lihamba phakathi kwabantu, ekhomba abantu abakhethiweyo abadlulwayo njengoba kukhethwa abantu abasha abakhethiweyo. Leyo ngoma ihlatshelelwa “abahlakaniphileyo” bezinsuku zokugcina ngesikhathi sokubekwa uphawu sikaHezekeli isahluko sesishiyagalolunye nesAmbulo isahluko sesikhombisa. Umbono kaHezekeli wezahluko zesishiyagalombili kuya kweshumi nanye uyingxenye yaleyo ngoma uqobo.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “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 bakaNkulunkulu beqiniso, abanenhliziyo egxile emoyeni womsebenzi weNkosi nasensindisweni yemiphefumulo, bayohlala bebheka isono esimweni saso sangempela, esiyisono. Bayohlale besohlangothini lokuphatha izono ngokwethembeka nangokukhuluma okusobala, lezo zono ezibamba kalula abantu bakaNkulunkulu. Ikakhulukazi emsebenzini wokugcina webandla, ngesikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane abayokuma bengenacala phambi kwesihlalo sobukhosi sikaNkulunkulu, bayozizwa ngokujule kakhulu iziphambeko zabantu bakaNkulunkulu abazibiza ngokuthi bangabakhe. Lokhu kuvezwa ngamandla ngomfanekiso womprofethi womsebenzi wokugcina ngaphansi kwesithombe samadoda, yilowo nalowo ephethe isikhali sokubulala ngesandla sakhe. Phakathi kwawo kwakukhona indoda eyayembethe ilineni, inophondo lukayinki lombhali eceleni kwayo. ‘INkosi yayisithi kuyo: Dlula phakathi komuzi, phakathi kweJerusalema, ubeke uphawu emabunzini abantu ababubulayo nabakhalayo ngenxa yazo zonke izinengiso ezenziwa phakathi kwalo.’”

> “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 abemi esigcawini sikaNkulunkulu ngalesi sikhathi na? Ingabe yilabo abacishe bathethelele okubi phakathi kwabantu bakaNkulunkulu abazishoyo, nabakhonondayo ezinhliziyweni zabo, uma kungenjalo obala, bemelana nalabo abangakhuza isono na? Ingabe yilabo abathatha uhlangothi lokumelana nabo futhi bazwelane nalabo abenza okubi na? Qhabo neze! Ngaphandle kokuba baphenduke, bayeke umsebenzi kaSathane wokucindezela labo abanomthwalo womsebenzi nowokwesekela izandla zezoni eSiyoni, abasoze bawamukela uphawu lokuvunywa kukaNkulunkulu oluqinisayo. Bayakuwa ekubhujisweni okuvamile kwababi, okufanekiswa ngumsebenzi wamadoda amahlanu ephethe izikhali zokubulala. Qaphelani leli phuzu ngokunakekela: Labo abamukela uphawu oluhlanzekileyo lweqiniso, olwenziwe kubo ngamandla kaMoya oNgcwele, olufanekiswa ngophawu olubekwa yileyo ndoda egqoke ilineni, yilabo ‘ababubulayo futhi abakhala ngenxa yazo zonke izinengiso ezenziwa’ ebandleni. Uthando lwabo ngobumsulwa nodumo nenkazimulo kaNkulunkulu lunjalo, futhi banombono ocace kangaka ngobubi obedlulele besono, kangangokuba bavezwa njengabasezinhlungwini ezinkulu, baze babubule futhi bakhale. Fundani isahluko sesishiyagalolunye sikaHezekeli.”

> “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 kwabantu bonke ngokujwayelekile balabo abangawuboni ngaleyo ndlela umehluko omkhulu phakathi kwesono nokulunga, futhi abangazizwa njengalabo abema emhlanganweni kaNkulunkulu bese bemukela uphawu, kuchazwe emyalweni owanikwa amadoda ayisihlanu anezikhali zokubulala: ‘Hambani nimlandele nidlule emzini, nibulale; iso lenu malingabi nesihe, futhi ningabi namhawu: bulalani niphelelise abadala nabasha, izintombi, nabantwana abancane, nabesifazane: kodwa ningasondeli kunoma yimuphi umuntu okuphezu kwakhe kukhona uphawu; niqale endaweni yaMi engcwele.’ Testimonies, volume 3, 266, 267.”

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