Verse forty of Daniel eleven begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798 runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.
Aaya cappanɗe nay e Daniyel, taƴre sappo e gooto, fuɗɗoto e sahaa joofirde, kono aaya ndee hollata sahaaji joofirde ɗiɗi, tee ko ɗum hokkata janngooɗo annabaaku laawol yahdinde sahaa joofirde arano e sahaa joofirde ɗiɗaɓo. So ɗum huutoraama nii, gorol daartol Millerite’en ngol fuɗɗi e hitaande 1798 yahrata sera e sera e daartol Dowlaaji Dentuɗi e hitaande 1989. Gori ɗiɗi ɗii kollata gorol wilde Protestan tigi e gorol wilde Republikaan ngamri leydi ndii e taƴre sappo e tati nde Peeññingol. Gori ɗiɗi ɗii fof puɗɗoto e sahaa joofirde e hitaande 1798, tee sahaa joofirde e hitaande 1989 timminata ɗum tan, kadi hokkata seeditorgal ɗiɗaɓal dow maantore laawol goonga ɗe hatumeeje majje ittaa e aaya ndee.
The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001, was typified by the last encampment of ancient Israel at Kadesh and the rebellion of Moses. The rebellion of 1863 represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001, represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.
Dillere malaa'ikaajo tataɓo hewtii ñalnde 22 Oktoobar 1844, kono ɓooynaama sabu murtugol duuɓi jeeɗiɗi, gila 1856 haa 1863. Hewtagol malaa'ikaajo tataɓo waɗtaama ñalnde 11 Septanbur 2001. Hitaande 1863 heɓno maande mum e hoɗorde arande Israa'iila oo naane to Kadesh e murtugol ƴeewooɓe sappo ɓen, e ñalnde 11 Septanbur 2001 heɓno maande mum e hoɗorde sakkitiinde Israa'iila oo naane to Kadesh e murtugol Muusaa. Murtugol hitaande 1863 ngol wonnoo maande murtugol aranol to Kadesh, ngol addi ñaawoore maayde e ladde. Murtugol ñalnde 11 Septanbur 2001 ngol wonnoo maande murtugol sakkitiingol to Kadesh, ngol addi maayde ardungal Adventiisim Laawodiseeya.
The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.
Roshniin firishtaa 11 August, 1840 gai, jey 1840 saan 1844 je harkat ji ibtidaa bani, jinhin khe Sister White “Khudaa ji qudrat jo hik jalwagar zuhoor” chayo, 11 September, 2001 jo namoono thiyo, ain Khudaa ji qudrat je hik jalwagar zuhoor khe nishandahi kai.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Angelo ya amɛka ne nne ho wɔ ɔbɔfoɔ a ɔtɔ so mmiɛnsa no nkrasɛm no ka mu no, ɔbɛma asase nyinaa ahyerɛn wɔ n’animuonyam mu. Wɔhyɛ ha nkɔm fa adwuma bi a ne trɛw kɔ wiase nyinaa so na tumi a ɛnyɛ nea wɔtaa hu ho. Akwamma ho nkanyan a ɛbaeɛ wɔ 1840–44 no yɛɛ Onyankopɔn tumi ho da no adi a ɛyɛ animuonyam; wɔde ɔbɔfoɔ a odi kan no nkrasɛm no kɔɔ asɛmpatrɛdwuma gyinabea biara a ɛwɔ wiase no mu, na aman bi so no, nyamesom ho anigyeɛ kɛse paa baeɛ, a efi afeha a ɛtɔ so dunsia no mu Nsiesie Kɛse no so no, wɔnhunuu bi saa da wɔ ɔman biara mu; nanso yeinom nyinaa bɛboro so wɔ ahoɔden mu wɔ nkanyan kɛse no ase, a ɛbɛba ɔbɔfoɔ a ɔtɔ so mmiɛnsa no kɔkɔbɔ a etwa to no mu.” The Great Controversy, 611.
The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.
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And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
然後約書亞當時叫他們起誓，說：「有興起重修這耶利哥城的人，在耶和華面前必受咒詛；他立根基的時候，必喪長子；安門的時候，必喪幼子。」約書亞記 6:26。
As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.
E nga sa Israel eke kala ka Kadesi kena ivakadewa taumada, era a cata na itukutuku i Josua kei Kalepi, sa vaka kina na nodra talaidredre na Isireli ni gauna oqo ena iMatai ni Kadesi (1863), sa kauta mai vei ira na cudru i Josua. Ni lesu mai na agilosi ka tolu ena ika 11 ni Seviteba, 2001 (na iOtioti ni Kadesi), sa tekivu kina na cakacaka ni otioti ni vakarau me liutaka na Kalou na nona vakarusai Jeriko kei na kena bai.
October 22, 1844, marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday law in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.
Ñalnde 22 Oktoobar 1844 hollata arugol malaa'ikaajo tataɓo, tee e waɗde ɗum, nde hollata arugol sariya alahadi mo ɓadii arde e balɗe cakkitiiɗe. Hitaande 1863 hollata gasnirde sahaa ƴeewtagol malaa'ikaajo tataɓo, sahaa mo fuɗɗii ñalnde 22 Oktoobar 1844. Ngam ɗum, hitaande 1863 woni maande sariya alahadi mo ɓadii arde, sabu Yeesu hollirta gasnirde fuɗɗoode sahaa kala. E hitaande 1863, leñol ngol senndanooma e pelle ɗiɗi, tee hono ɗum kadi, e sahaa sariya alahadi, pelle ɗiɗi feeñay.
The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863) is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001, marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.
Sahaa ƴeewtere malaa'ikaajo tataɓo e daartol Millerite fuɗɗii e hitaande 1844, gasii e hitaande 1863, tee fuɗɗoode mum e gasirde mum fof wonnoo maandeeji sariya Alahadi e balɗe sakkitiiɗe. E daartol hakkunde fuɗɗoode (1844) e gasirde (1863) woni murtugol dental Millerite (1856). Waɗde, sahaa oo ina jogii maande “Goonga.” Ruttugol to Kadesh laawol ɗiɗaɓol e ñalnde 11 lewru Saptaambar hitaande 2001 ko maande fuɗɗoode laawol ƴeewtere malaa'ikaajo tataɓo, ngol gasata e sariya Alahadi garoowo e ko ɓooyataa, no hitaande 1863 woniri maande ɗum.
From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.
उस रविवार-व्यवस्था से लेकर मनुष्य की परीक्षा-अवधि के बंद होने तक, यरीहो और उसकी दीवारें गिरा दी जाएँगी, उस इतिहास में प्रतिरूपित बाबुल की वेश्या पर कार्यकारी न्याय के अनुरूप। चालीसवाँ पद 1798 से आरम्भ होता है, और इकतालीसवें पद में शीघ्र आने वाली रविवार-व्यवस्था पर समाप्त होता है। 1798 में अंत का समय परमेश्वर की कलीसिया की आंतरिक रेखा का प्रतिनिधित्व करता है, जो प्रथम स्वर्गदूत के आंदोलन के मिलेरियों से आरम्भ होकर तृतीय स्वर्गदूत के आंदोलन और एक लाख चवालीस हज़ार तक पहुँचती है। यह सब एक ही पद में है।
The war between the king of the north and the king of the south that began with the ascendancy of the king of the south in 1798 was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798 was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.
Haɓre hakkunde laamɗo rewo e laamɗo worgo, nde fuɗɗii e ɓamtagol laamɗo worgo e doole e hitaande 1798, joofii e hitaande 1989, nde kawtal hakkunde laamuuji jowaɓi e jeegomaɓi ɗi annabaaku Deftere Seniinde fooli laamɗo worgo. Millerite'en paamnoo wonde haɓre hakkunde laamɗo rewo e laamɗo worgo nde fuɗɗii e hitaande 1798 ko haɓre yowitaande e Rooma, tawa ɓe njiyinoo Rooma ko baawɗe ɗiɗi bonninooje tan, ɗum ko dewal aalaaji e laamu paapa. Nde haɓre ndee joofii e hitaande 1989, baawɗe bonninooje tati ɗee fof tawtorii e mayre, tee ɗum maanti fuɗɗoode tinndinoore annabaaku nde holli baawɗe tati ɗee nawooje aduna haa Armageddon, ɗum tinndinaa e fannu nokkuuji leydi e aaya cappanɗe nay e jowi e Daniel sappo e go'o.
Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one includes verses forty-one through forty-four.
Aayaaji cappanɗe nay haa cappanɗe nay e jowi kollata no doole tati ɗee ngollirta e annabaaku, ɗe ngaddata paapa haa timmoode makko hakkunde maaje ɗee e fello seniingo teddungo ngoo. So ɗum faamaama no feewi, taariindi annabaaku ndi hollaa e aaya cappanɗe nay e go'o ena waɗi e mum aayaaji cappanɗe nay e go'o haa cappanɗe nay e nay.
Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verses forty-one through forty-four identify the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective, present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.
Ko ɗum waɗi, so en fuɗɗorii e sahaa joofirde e hitaande 1989, wondude e seedee ɗiɗaɓo mo hitaande 1798, tawa ɗum hollata fuɗɗoode e joofirde hare hakkunde laamɗo worgo e laamɗo rewo, aayaaji cappanɗe nay e go'o haa cappanɗe nay e nay kollata kawtal terɗe tati ngal laamu paapa, ngu gaañol mum maaynowol ngol sellinaa, tee ko e aaya cappanɗe nay e jowi ngu hewtata e joofirde mum. So ɗee aayaaji ƴeewiraama e oo fannu, ɗi kollata daartol ngol woni e yaasi moftal Alla, wano ɗum holliraa kadi e jokkondiral hakkunde maandeeji jeeɗiɗi e mofte jeeɗiɗi e deftere Feeñannde.
The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.
Fa꞉n riangrin pawl hminga 1798 in a langmi cu a hramthok bik ah zohchunhnak thuthennak a langter, cun cuvek hmun ah 1989 in a hramthokmi riangrin cun a hramthok bik ah tuahsuaknak thuthennak a langter. 1798 cun a hramthok bik ah Thukam Palai hrang lam a timhtuahmi palai i hnatuannak a thupi bik in a langter, cun 1989 cun a hramthok bik ah Elijah palai i hnatuannak a thupi bik in a langter.
Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last-day covenant is identified repeatedly in the Scriptures.
Gila hitaande 1798, nde maande nde uddiraa deftere Daniel ittaa, en njogii ɓeydugol ganndal baɗte taariindi ndi annabaaɓe ɓee ɓangnini, ɗo Almasiihu ardata yimɓe Makko haa naatna ɓe e jokkondiral aadi ngal timminata hawrital duumingal hakkunde ngonka Alla e ngonka neɗɗo. Aadi ñalɗi cakkitiiɗi ɓangninaama laabi keewɗi e Binndi Ceniiɗi.
Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.
Voici, les jours viennent, dit l’Éternel, où je ferai avec la maison d’Israël et avec la maison de Juda une alliance nouvelle; non selon l’alliance que j’ai faite avec leurs pères, le jour où je les ai pris par la main pour les faire sortir du pays d’Égypte, alliance qu’ils ont rompue, quoique je fusse leur époux, dit l’Éternel. Mais voici l’alliance que je ferai avec la maison d’Israël après ces jours-là, dit l’Éternel: Je mettrai ma loi au dedans d’eux, je l’écrirai dans leur cœur; et je serai leur Dieu, et ils seront mon peuple. Celui-ci n’enseignera plus son prochain, ni celui-là son frère, en disant: Connaissez l’Éternel! Car tous me connaîtront, depuis le plus petit d’entre eux jusqu’au plus grand, dit l’Éternel; car je pardonnerai leur iniquité, et je ne me souviendrai plus de leur péché. Jérémie 31:31–34.
All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”
Ndị amụma niile na-akọwapụta ụbọchị ikpeazụ, ma okwu a bụ “ụbọchị ikpeazụ,” n’amụma, na-anọchi anya oge ikpe. Mmụọ-ozi mbụ bịara n’afọ 1798, n’oge ọgwụgwụ, ikwusa mmeghe nke ikpe ahụ n’afọ 1844, nke bụkwa mbata nke ụbọchị ikpeazụ. Ụbọchị ikpeazụ ahụ bụ “ụbọchị” Jeremaịa nke ga-abịa, mgbe Chineke ga-“agbaghara” “ajọ omume” ma “ghara icheta ọzọ” mmehie nke ndị Ya. A na-arụzu ọrụ ahụ site n’aka Kraịst, dịka Onye Nnukwu Nchụàjà, n’ụbọchị mkpuchi mmehie nke ihe nnọchianya ya mezuru, n’oge “ụbọchị ikpeazụ.”
Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.
यदि मिलेराइट ऐडभेन्टवादले 22 अक्टूबर, 1844 मा आएको तेस्रो स्वर्गदूतको प्रगतिशील ज्योतिमा विश्वासद्वारा हिँडिरहन जारी राखेको भए, तिनीहरू पहिले नै येशूसँग आफ्नो अनन्त निवासमा पुगिसकेका हुनेथिए। यर्मियाले “ती दिनहरूपछि” भनेर भन्नुको अर्थ यही हो। “ती दिनहरू” भनेका ती भविष्यसूचक अवधिहरू हुन्, जसले 1844 तर्फ डोर्याए र त्यहीँ आएर समाप्त भए। यही नै दानिय्येल अध्याय बाह्रले उल्लेख गर्ने “दिनहरू” हुन्।
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
A kodwa hamba indlela yakho kuze kube sekupheleni; ngokuba uyakuphumula, ume esabelweni sakho ekupheleni kwezinsuku. Daniyeli 12:13.
At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.
À la « fin des jours », ou, comme le dit Jérémie, « après ces jours-là », Christ a eu dessein de mettre sa loi au dedans de son peuple et d’écrire sa loi sur les cœurs. Les parties intérieures étant la nature inférieure, ou, comme Paul l’appelle, la chair, et le cœur étant la nature supérieure. L’alliance promet de donner à son peuple un esprit nouveau lors de la conversion, et un corps nouveau lors de la Seconde Venue. L’homme est tombé avec Adam, qui fut créé à l’image de Dieu, et qui fut créé avec une nature supérieure et une nature inférieure. L’alliance du Christ consiste à racheter l’humanité, avec sa nature double, de la malédiction du péché.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Kɛɛ mɔɔliŋa tii a ndunyaa etoŋa mɛŋgbə, Nyaa laaŋa a yila ka a maŋtɔɔ a beŋ tɛɛlii nɛ a nɛɛlii mɔɔ. ‘Kɛɛ lɔɔ nɛ, mi yaa laaŋa maŋtɔɔ wɔn nɛ tɛɛlii boŋbii, nɛ saŋgbanii baŋgbii, nɛ tɛɛlii kpiikpii; nɛ mi yaa pɔɔrɔ pɛrɛ, nɛ kɔfii, nɛ yɔkɔyɔkɔ a ndunyaa nɛ; nɛ mi yaa wɔn kɛ ba laa siɛli nɛ aŋaŋa. Nɛ mi yaa kɔɔrɔ ŋ wɔɔn mi nɛ gbugbɔŋ; ee, mi yaa kɔɔrɔ ŋ wɔɔn mi nɛ tɔŋgbɔ, nɛ buuram, nɛ lɔbɔlɔbɔ, nɛ nɛɛsɛm. Mi yaa kɔɔrɔ ŋ wɔɔn mi nɛ sɔŋmaa; nɛ ŋ yaa mi Nyaa.’
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.
“‘E na oʻo mai foʻi i lea aso, ou te tali atu ai, ua fetalai mai ai le Aliʻi; ou te tali atu i le lagi, ma e tali mai le lagi i le lalolagi; ma e tali mai le lalolagi i le saito, ma le uaina, ma le suāuu; ma e tali mai ia mea iā Iesereelu. Ma ou te lūlūina o ia mo aʻu i le lalolagi; ma ou te alofa mutimutivale i lē e leʻi maua le alofa mutimutivale; ma ou te fai atu iā i latou sa lē o loʻu nuʻu, O outou o loʻu nuʻu; ona latou fai mai ai lea, O oe o loʻu Atua.’ Hosea 2:14-23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Ndziyisiwa kwalelo siku,... masalela ya Israele, ni lava va poneke va yindlu ya Yakobo,... va ta titshega hi Yehovha, Mukwetsimi wa Israele, hi ntiyiso.’ Esaya 10:20. Ku suka eka ‘matiko hinkwawo, ni tinxaka hinkwato, ni tindzimi hinkwato, ni vanhu hinkwavo’ ku ta va ni lava nga ta amukela hi ntsako rungula leri nge, ‘Chavani Xikwembu, mi xi twarisa; hikuva nkarhi wa vuavanyisi bya xona wu fikile.’ Va ta fularhela xikwembu xin’wana ni xin’wana lexi va bohelelaka emisaveni leyi, kutani va ta ‘gandzela loyi a endlaka tilo, ni misava, ni lwandle, ni swihlovo swa mati.’ Va ta titsunxa eka ku phasiwa kun’wana ni kun’wana, kutani va ta yima emahlweni ka misava tanihi switsundzuxo swa tintswalo ta Xikwembu. Hi ku yingisa xilaveko xin’wana ni xin’wana xa le tilweni, va ta tiviwa hi tintsumi ni hi vanhu tanihi lava ‘hlayisaka swileriso swa Xikwembu, ni ripfumelo ra Yesu.’ Nhlavutelo 14:6–7, 12.
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
«Voici, les jours viennent, dit l’Éternel, où le laboureur atteindra le moissonneur, et celui qui foule le raisin celui qui répand la semence; les montagnes ruisselleront de moût, et toutes les collines se fondront. Je ramènerai les captifs de mon peuple d’Israël; ils rebâtiront les villes dévastées et les habiteront; ils planteront des vignes et en boiront le vin; ils établiront aussi des jardins et en mangeront les fruits. Je les planterai dans leur pays, et ils ne seront plus arrachés de leur pays que je leur ai donné, dit l’Éternel, ton Dieu. Amos 9:13–15.» Review and Herald, 26 février 1914.
When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods) marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844, He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.
Nde Yeremiyaa wi’i “caggal ɗeen balɗe,” ɗeen “balɗe” ɗe adii gollal ngal arugol Almasiihu e bettungol e suudu ndewal Makko ngam laaɓnude ndu woni maande mum, ko jamaanuuji annabaaku ɗi timmi e duuɓi 1798 e 1844. Timmugol ɗeen balɗe annabaaku (jamaanuuji) maantini duuɓi cappanɗe nay e jeegom ɗi Almasiihu mahiri suudu ndewal tokkuɓe Miller, e nde O ari e bettungol ñalnde 22 Oktoobar 1844, O wonnoo e timminde Malaki taƴre tataɓere, nde O timmini kadi tuma nde O laaɓni suudu ndewal ndu e fuɗɗoode e timmoode gollal Makko.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Lidhani mwa kutakasa hekalu na wanunuzi na wauzaji wa ulimwengu, Yesu alitangaza utume Wake wa kutakasa moyo kutokana na unajisi wa dhambi,—kutokana na tamaa za kidunia, matamanio ya ubinafsi, na mazoea maovu, yanayoiharibu nafsi. Malaki 3:1–3 imenukuliwa.” Tumaini la Vizazi Vyote, 161.
And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or, as Jeremiah states, writing His law upon the hearts and inward parts.
E “caggal balɗe ɗeen,” Almasiihu anniyinoo laɓɓinde suudu Alla ndu O mahnoo, ɗum wonnoo maande golle Makko e laɓɓinde ɓerɗe yimɓe Makko e tuundi hakke, walla, hono Yeremiya wiiri non, winndude Sariya Makko e ɓerɗe maɓɓe e nder maɓɓe.
For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.
কারণ তিনি তাদের দোষ ধরিয়া বলেন, “দেখ, দিন আসিতেছে, প্রভু বলেন, যখন আমি ইস্রায়েলের গৃহের সহিত এবং যিহূদার গৃহের সহিত এক নূতন নিয়ম স্থাপন করিব; সেই নিয়মের অনুরূপ নহে, যাহা আমি তাহাদের পিতৃপুরুষদের সহিত সেই দিনে করিয়াছিলাম, যেদিন আমি তাহাদের হাত ধরিয়া মিশরদেশ হইতে বাহির করিয়া আনিবার জন্য লইয়া গিয়াছিলাম; কারণ তাহারা আমার নিয়মে স্থির থাকে নাই, আর আমিও তাহাদের প্রতি দৃষ্টি করি নাই, প্রভু বলেন। কারণ সেই সকল দিনের পর আমি ইস্রায়েলের গৃহের সহিত এই নিয়ম স্থাপন করিব, প্রভু বলেন; আমি আমার ব্যবস্থা তাহাদের মনে স্থাপন করিব, এবং তাহাদের হৃদয়ে তাহা লিখিব: আর আমি তাহাদের ঈশ্বর হইব, এবং তাহারা আমার প্রজা হইবে।” ইব্রীয় 8:8–10।
The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.
“Those days” mots furent les “fin des jours” de Daniel, qui s’achevèrent en 1798 et en 1844. La ligne de la corne protestante qui commence en 1798, au verset quarante de Daniel onze, met l’accent sur la relation d’alliance établie avec les cent quarante-quatre mille. Le mot hébreu “lot” désigne une petite pierre utilisée pour déterminer la destinée de quelqu’un. Il fut dit à Daniel de s’en aller et de se reposer (dans la mort) jusqu’à “la fin des jours”, lorsque, en 1844, le jugement commencerait et que sa destinée serait déterminée.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Mais va, toi, jusqu’à la fin; car tu te reposeras, et tu te tiendras dans ton lot à la fin des jours. Daniel 12:13.
The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the mareh vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.
“Balɗe” ɗee e “gasirde balɗe,” ina maandita tintinooje annabaaɓe baɗte sahaaji, ɗe gasnoo e hitaande 1844, sabu caggal ɗuum sahaa annabaaku woodataano kadi. Duuɓi ujunnaaji ɗiɗi e teemedde tati ɗiin, ɗi wonnoo peeñol mareh ngol, ɗum woni feeñugol Almasiihu ɗoon e ɗoon e nokkuure Makko seniinde, gasi e sahaa on, kadi duuɓi ujunnaaji ɗiɗi e teemedde joy e noogas ɗi tikkere sakkitiinde ndee gasi, no balɗe tikkere adannde ndee gasirnoo e sahaa gasirde e hitaande 1798 nii. “Caggal balɗe ɗeen,” no Yeremiya inniri ɗum nii, ko ɗum Pool haali baɗte mum caggal ɗuum. Pool innitii konngol Yeremiya “caggal balɗe ɗeen,” laabi ɗiɗi, sabu Pool haalataa tan baɗte ahadi ndi foti waɗeede “caggal balɗe ɗeen,” kono ko ɓuri teeŋtude, ko o laaɓninta gollal Almasiihu e darnde Makko Mawɗo Yottinooɓe Sadaka.
For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.
Car par une seule offrande il a rendu parfaits à perpétuité ceux qui sont sanctifiés. Et le Saint-Esprit aussi nous en rend témoignage; car, après avoir dit auparavant: Voici l’alliance que je ferai avec eux après ces jours-là, dit le Seigneur: Je mettrai mes lois dans leurs cœurs, et je les écrirai dans leur esprit; et je ne me souviendrai plus de leurs péchés ni de leurs iniquités. Or, là où il y a rémission de ces choses, il n’y a plus d’offrande pour le péché. Ayant donc, frères, l’assurance d’entrer dans le lieu très saint par le sang de Jésus, par une voie nouvelle et vivante, qu’il a consacrée pour nous à travers le voile, c’est-à-dire sa chair; et ayant un grand prêtre établi sur la maison de Dieu. Hébreux 10:14–21.
The two hundred and twenty years that link the prophecy of the mareh vision of Christ’s appearance with the twenty-five-hundred-and-twenty-year prophecy of the chazon vision of prophetic history tie together, or link, the beginning of those two prophetic periods with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.
Duuɓi teemedde ɗiɗi e noogay ɗi jokkondirta annabaaku yiyngo mareh fayngo e feeñugol Almasiihu e annabaaku duuɓi ujunnaaji ɗiɗi e teemedde joy e noogay, ngu jeyaa e yiyngo chazon fayngo e daartol annabaaku, renndina, walla jokkondira, fuɗɗooɗe jamaanuuji annabaaku ɗin ɗiɗi huutoraade jokkondiral ngal woni maande tee ngal hollata renndingol neɗɗaaku e Allaaku, ngol woni gollal ngal Almasiihu timminata e laaɓnugol ngol waɗata e sahaa dillere malaa'ikaajo tataɓo, tee ngal adda ahadi ndi O waɗata e yimɓe ujunnaaji teemedere e cappanɗe nay e nay ɓen.
The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ’s work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred-and-twenty-year prophecies of God’s indignation that represent the trampling down of the host and the sanctuary.
Yiyngo chazon ngoo, ngo hollata yaɓɓeede suudu rewde Alla nduu, ngo woni yiyngo ɓiɓɓe aadama ɓee, ɓe bakkaatu yaɓɓi gila murtaare Aadama e Ngesa Eden, e yiyngo marah ngoo, ngo hollata gollal Almasiihu e moƴƴitinde e laaɓnude suudu rewde Alla nduu, ɗeen ɗiɗi fof timminaama e ñalngu 22 Oktoobar 1844. Ena woodi haalaaji annabaaku ɗiɗi baɗɗi e tikkere Alla, ɗi maandinta yaɓɓeede konu nguu e nokkuure seniinde ndee; juutal sahaa haala annabaaku kala ko duuɓi 2 520.
Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.
Na biyu daga cikin waɗannan annabce-annabcen suna wakiltar takawa ƙasa ga ’yan Adam, wadda za a mai da ita ta wurin hangen nesa na marah. Waɗannan fushin biyu na Allah a kan mutanensa suna wakiltar fushin da yake a kan ɗan Adam da ya fāɗi, wanda aikin Almasihu kaɗai ne zai cece shi ya kuma maido da shi, ta wurin sāke gini da tsarkake haikalin da ya fāɗi.
The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature rule over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.
Tikke ɗiɗi ɗee ina maande neesu ɓurngu toowde e neesu ɓurngu lesɗude e neɗɗaaku. Nde Aadama yani, neesu ɓurngu lesɗude nguu heɓi laamu dow neesu ɓurngu toowde nguu, tee faandaare Almasiihu wonande yimɓe wonnoo ko yo neesu ɓurngu toowde nguu laamoo neesu ɓurngu lesɗude nguu. Nde Aadama yani, neesu ɓurngu toowde nguu naati les laamu ɗaɓɓitte bonɗe neesu ɓurngu lesɗude nguu, tee faandaare Alla wuttitaa. Ɗuum woni ko konngol “tuubde” firti e Binndi Seniiɗi ɗii. Tuubde firti ko neesu ɓurngu toowde nguu artiree to nokku laamu mum dow neesu ɓurngu lesɗude nguu. Tuubde ko wuttude, walla waɗde ko wonnoo dow wona les.
The first indignation against the northern kingdom was the indignation against the lower nature that subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.
Tikkere adannde e dow laamu rewo wonnoo tikkere e dow mbaadi lesɗi ndi ɗoftini mbaadi toowɗi e saanga yande e junuubu. Ko ndeen tikkere adii arde, sabu Almasiihu fuɗɗii golle coottal ɗen ɗoon tigi ɗo ɗum fuɗɗii arande, tee ɗum fuɗɗii e himoore mbaadi lesɗi, nde wonnoo himoore ñaamdu. Almasiihu fuɗɗii golle Makko ɗen e hoorugol balɗe cappanɗe nay.
“Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.
“Christ savait que, pour mener à bien le plan du salut, Il devait commencer l’œuvre de la rédemption de l’homme précisément là où la ruine avait commencé. Adam est tombé par l’indulgence de l’appétit. Afin d’imprimer à l’homme ses obligations d’obéir à la loi de Dieu, Christ commença Son œuvre de rédemption en réformant les habitudes physiques de l’homme. Le déclin de la vertu et la dégénérescence de la race sont principalement attribuables à l’indulgence d’un appétit perverti.” Testimonies, volume 3, 486.
The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city in which God chose to place His name. On October 22, 1844, the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.
Tikkere ɗimmere ndee wonnoo e dow tagoodi ɓurndi toowde ndii, ndi laamu worgo ngoo woni maande mum, laamu ɗo Jerusalem, saare nde Alla suɓii resde innde Makko nder mum, woni. E ñalnde 22 Oktoobar 1844, golle ɗe Almasiihu faandinoo waɗde, e golle ɗe O woni jooni e timminde, ina maandinaa e leɗɗe ɗiɗi Ezekiel.
When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.
Lorsque les deux bâtons d’Ézéchiel sont réunis en un seul bâton pour toujours, cela désigne l’alliance par laquelle le Christ ôte le péché de Son peuple pour toujours, et par laquelle les natures supérieure et inférieure sont ramenées à l’ordre hiérarchique qui leur convient, et les hommes redeviennent entiers. Dans l’état non converti, la nature inférieure de l’homme, représentée par la première indignation, dominait la nature supérieure de l’homme, représentée par la dernière indignation. Ainsi, la première indignation était dirigée contre le royaume du nord, qui se trouvait géographiquement « au-dessus » du royaume du sud.
The two hundred and twenty years that link the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the Second Coming in a twinkling of an eye.
Duuɓi teemedde ɗiɗi e cappanɗe ɗiɗi ɗi njokkondiri yiytaaje ɗiɗi ɗe marah e chazon e allaaku e neɗɗaaku, e puɗɗorɗe mum’en renndaaɗe, ɗi ɗiɗi fof kawritat haa ngona leggal gootal nde Almasiihu timminata golle malaa’ikaajo tataɓo wondude e yimɓe ujunnaaji teemedere e cappanɗe nay e nay ɓen. Ko haala annabaaku baɗte tikkere sakkitiinde dow laamu worgo kan jokkondiraa e haala annabaaku baɗte feeñugol e hitaande 1844, sabu ahdi hokkata hakkiilo keso e sahaa tuubugol, kono ɓanndu hesundu (laamu rewo) ndun wattittee tan e Arugol Ɗiɗaɓol, e maɓɓugol e udditugol yiitere.
Verse forty of Daniel eleven identifies both times of the end, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity does not sin is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.
Aaya cappanɗe nay e Daniyel faslu sappo e gooto no anndina sahaaji joofirde ɗiɗi ɗii, tee e waɗde ɗum no teeŋtina laawol nder e laawol boowal e daartol ngol annabaaɓe tintinnoo, e nder daartol kullol iwngol e leydi ngol haaletee e Peeññingol faslu sappo e tati. Goongaaji ɗi udditaa e aaya oo no hollira laabi goonga ɗii ɗiɗi, ngol nder e ngol boowal, ɗi Almasiihu ari ngam anndinde e timminde e nder yimɓe Makko. Goonga wonde neɗɗaaku renndingu e allaaku waɗataa junuubu no holliraa e jayngol jokkondirngol e njeñtudi udditgol anndal, tee ɗum no hollira goonga yimɓe Alla e fannu nder e balɗe cakkitiiɗe. Jayngol ngol holliraa e hare hakkunde doole ɗe njahrata aduna to Armageddon woni goonga yimɓe Alla e fannu boowal e balɗe cakkitiiɗe.
We will continue this study in the next article.
Poursuivrons cette étude dans l’article suivant.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.
Шуниндэ Эзэнэй үгэ намда дахин хүрэжэ, иигэжэ айлдаба: “Тиихэдэ, хүнэй хүбүүн, ши өөртөө нэгэ модо абаад, дээрэнь: «Иудад ба тэрэнэй нүхэд болохо Израилиин хүбүүдтэ» гэжэ бэшэ. Дараа нь өөр нэгэ модо абаад, дээрэнь: «Иосифта, Ефраимай модондо, ба тэрэнэй нүхэд болохо Израилиин бүхы гэртэ» гэжэ бэшэ. Тэдэниие бэе бэетэйнь нэгэдүүлэн нэгэ модо болго; тиигээд тэдэнэр шинии гартa нэгэн болохо. Харин шинии арадай хүбүүд шамда хандан: «Эдэ юун удхатайб гэжэ бидэндэ харуулхагүй аалши?» гэжэ хэлэхэдэнь, тэдэндэ иигэжэ хэлэ: «Иигэжэ Дээдын Эзэн Бурхан айлдана: бологты, би Ефраимай гартa байһан Иосифай модые, мүн тэрэнэй нүхэд болохо Израилиин омогуудые абажа, Иудагийн модотой хамта нэгэдүүлжэ, нэгэ модо болгохоб; тиигээд тэдэнэр Минии гартa нэгэн болохо. Ши дээрэнь бэшэһэн модонуудые өөрынгөө гартa тэдэнэй нюдэнэй урда байлга. Тэдэндэ иигэжэ хэлэ: «Иигэжэ Дээдын Эзэн Бурхан айлдана: бологты, би Израилиин хүбүүдэй ошон тараһан харь угсаатанай дундаһаа тэдэниие абажа, тала бүхэнтэһөө суглуулан, өөрынь газарта асархаб. Би тэдэниие Израилиин уула хада дээрэхи тэрэ газарта нэгэ үндэһэн яһатан болгохоб; тэдэнэй бүгэдынь дээрэ нэгэ хаан хаан болохо; тэдэнэр дахин хэзээдэшье хоёр үндэһэн яһатан байхаа болихо, хоёр хаанта улс болоод хубаагдахаа болихо. Тэдэнэр мүн дахин өөрынгөө шүтөөнүүдээр, жэрхэмшэгтэ юумэнүүдээрээ, али бүхы гэм нүгэлөөрөө өөрсэдыгөө бузарлахаа болихо; харин би тэдэниие нүгэл үйлэдэһэн бүхы һуурин газаруудһаань абаран, арюудхахаб. Тиихэдэнь тэдэнэр Минии арад болохо, харин Би тэдэнэй Бурхан болохоб. Минии зараса Давид тэдэнэй дээрэ хаан болохо; тэдэнэр бүгэдэ нэгэ хоншоортой байха; тэдэнэр Минии шиидхэбэринүүдээр ябажа, Минии тогтоолнуудые сахин, тэдэниие үйлэдэхэ. Тэдэнэр Минии зарасa Яковта үгэһэн, танай эсэгэнэрэй һуужа байһан газарта һууха; тэдэнэр, өөрсэдөөшье, тэдэнэй үхибүүдшье, үхибүүдэйнь үхибүүдшье, тэндэ хэтын хэтэдэ һууха; Минии зараса Давид тэдэнэй ноён хэтын хэтэдэ байха. Тэрэшэлэн Би тэдэнтэй амгалан байдалай гэрээ байгуулахаб; тэрэнь тэдэнтэй хэтын гэрээ байха; Би тэдэниие тогтоожо, олошоруулжа, Өөрынгөө ариун газараа тэдэнэй дунда хэтын хэтэдэ табихаб. Минии асар майхан мүн тэдэнтэй хамта байха; үнэхөөрөө, Би тэдэнэй Бурхан байха, тэдэнэр Минии арад байха. Харь угсаатан Минии, Эзэнэй, Израилиие ариусуулдагые Минии ариун газар тэдэнэй дунда хэтын хэтэдэ байха үедэ мэдэхэ». Езекииль 37:15–28.