The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.
Fjouer afskyelighederne i Ezekiels ottende kapitel repræsenterer de fire generationer af det moderne Israel, og begyndelsen på det moderne Israel blev forbilledliggjort ved begyndelsen på det gamle Israel. Begge disse begyndelseshistorier vidner om afslutningen på det moderne Israel ved den snart kommende søndagslov. Israels to begyndelser, både det gamle bogstavelige og det moderne åndelige, bevidnes af den begyndelseshistorie, der tilhører Israels nordlige rige, da det skilte sig fra Juda.
When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.
በጥንታዊቱ እስራኤል ወርቃማውን ጥጃ ባቆሙ ጊዜ፣ እግዚአብሔር መንግሥት እንደሚያደርጋቸው የሚገልጽ ትንቢት በተፈጸመበት ሁኔታ ከግብፅ አሁን እንጂ አልፈው ወጥተው ነበር። የሰሜኑ የእስራኤል መንግሥት የመጀመሪያው ንጉሥ የነበረው የኢዮሮብዓም ታሪክም እነዚያኑ ባሕርያት ያካትታል። ኢዮሮብዓም ከሰሎሞን ቍጣ ሸሽቶ ወደ ግብፅ ሄዶ ነበር። ነቢዩ አኪያ ከአሥራ ሁለቱ ነገዶች አሥሩን ላይ ንጉሥ እንደሚያደርገው የትንቢት ተስፋ ሰጥቶት ነበር። ትንቢቱ ከመፈጸሙ በፊት፣ ኢዮሮብዓም ከሰሎሞን ራሱን ለማራቅ እስከ ሰሎሞን ሞት ድረስ ወደ ግብፅ ይሸሽ ነበር።
And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.
En het geschiedde te dien tijde, toen Jerobeam uit Jeruzalem wegging, dat de profeet Ahia, de Siloniet, hem op de weg vond; en hij had zich met een nieuw kleed omhuld; en zij beiden waren alleen in het veld. Toen greep Ahia het nieuwe kleed dat hij aanhad, en scheurde het in twaalf stukken. En hij zeide tot Jerobeam: Neem u tien stukken; want zo zegt de HEERE, de God van Israël: Zie, Ik zal het koninkrijk uit de hand van Salomo scheuren en u tien stammen geven. (Maar één stam zal hij behouden omwille van Mijn knecht David en om Jeruzalems wil, de stad die Ik uit alle stammen van Israël verkoren heb:) Omdat zij Mij verlaten hebben en zich neergebogen hebben voor Astoreth, de godin der Sidoniërs, Kamos, de god van de Moabieten, en Milkom, de god van de kinderen Ammons, en niet in Mijn wegen gewandeld hebben, om te doen wat recht is in Mijn ogen, en Mijn inzettingen en Mijn verordeningen te onderhouden, gelijk David, zijn vader. Evenwel zal Ik het gehele koninkrijk niet uit zijn hand nemen, maar Ik zal hem al de dagen van zijn leven tot vorst stellen, om Davids wil, Mijn knecht, die Ik verkoren heb, omdat hij Mijn geboden en Mijn inzettingen onderhouden heeft. Maar Ik zal het koninkrijk uit de hand van zijn zoon nemen en het u geven, namelijk tien stammen. En aan zijn zoon zal Ik één stam geven, opdat David, Mijn knecht, te allen tijde een lamp voor Mijn aangezicht hebbe in Jeruzalem, de stad die Ik Mij verkoren heb om daar Mijn Naam te vestigen.
And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.
A mi na woye wo, na wobedi hene sɛnea wo kra pɛ nyinaa, na wobɛyɛ ɔhene wɔ Israel so. Na ɛbɛba sɛ, sɛ wutie nea mehyɛ wo nyinaa, na wonantew m’akwan so, na woyɛ nea eye m’ani so, na wodi me mmara ne me ahyɛde so sɛnea me somfo Dawid yɛe no a, ɛno na mɛka wo ho, na masi fi a ɛtim ama wo, sɛnea misii maa Dawid no, na mede Israel bɛma wo. Na eyi nti mɛhyɛ Dawid asefo no amane, nanso ɛnyɛ daa. Enti Solomon hwehwɛe sɛ okum Yeroboam. Na Yeroboam sɔree, na oguan kɔɔ Misraim, Sisak, Misraimhene, nkyɛn, na ɔtenaa Misraim kosii Solomon wu mu. Na Solomon nneyɛe a aka no, ne nea ɔyɛe nyinaa, ne ne nyansa, wɔankyerɛw wɔn wɔ Solomon nneyɛe nwoma no mu ana? Na bere a Solomon dii hene wɔ Yerusalem wɔ Israel nyinaa so no yɛɛ mfe aduanan. Na Solomon dae ne n’agyanom, na wosiee no wɔ n’agya Dawid kurow mu; na ne ba Rehoboam bedii n’ade. 1 Ahemfo 11:28–43.
At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.
À la mort du roi Salomon, le royaume devait être divisé, et Jéroboam devait régner sur les dix tribus du nord, tandis que Roboam, fils de Salomon, devait régner à Jérusalem. Avant que la division des tribus n’ait lieu, Jéroboam devait sortir d’Égypte.
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.
और रहूबियाम शकेम को गया, क्योंकि समस्त इस्राएल उसे राजा बनाने के लिये शकेम आए थे। और ऐसा हुआ कि जब नबाट का पुत्र यारोबियाम, जो अब भी मिस्र में था, यह सुन चुका, (क्योंकि वह राजा सुलैमान के साम्हने से भाग गया था, और यारोबियाम मिस्र में रहता था;) तब उन्होंने उसे बुलवाने के लिये लोगों को भेजा। और यारोबियाम तथा इस्राएल की सारी मण्डली आकर रहूबियाम से कहने लगी, तेरे पिता ने हमारा जूआ भारी कर दिया था; सो अब तू अपने पिता की उस कठोर सेवा और उसके उस भारी जूए को, जो उसने हम पर रखा था, हलका कर दे, तब हम तेरी सेवा करेंगे। उसने उनसे कहा, अभी तीन दिन के लिये चले जाओ, फिर मेरे पास लौट आना। तब लोग चले गए। 1 राजा 12:1–5.
The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.
Rabɔam bɔŋɔ, nɛ ɲaŋmaa le ka mli lɛ mii ni aduasa lɔ̃ nɔ, e de fɔli lɛ shi lɛ ebuɔ niitsumɔi kɛkɛi amli, lɛ gbɛi lɛ kplemɔi kɛ lɛ ehiɛ lɛ eyaa hewalɛ, amɛ nɔ lɛ, nɛ baa lɛ, eba gbɔi bo ni nɔ ni nɔ. Ehe yɛ mli ni wɔ nyɛ gbɛi lɛ akɛkɛ hewɔla he ni, lɛ kplemɔi kɛ lɛ ehiɛ lɛ eyaa, ebo lɛ aduasa lɔ̃ nɔ kpakpa. Nyɔŋmɔi enyɛ yɛ ɔkɔŋkɔŋ hewalɛ mli ni Millerfoi akɛkɛ hewɔla mli, kɛ ni gbɛi lɛ shishi kple wɔli kɛ gbɛi lɛ gbɛi kɛ jɔɔ yɛ ɔkɔŋkɔŋ hewalɛ mli ni Millerfoi akɛkɛ hewɔla mli, lɛ eyaa yɛ hewalɛ lɛ nyɛ ni adɛe atɛɛfoi lɛ Revelation wolo shi ene lɛ baa. Adɛe atɛɛfoi enɛ ni Millerfoi akɛkɛ hewɔla mli, eyaa lɛ aduasa lɔ̃ nɔ lɛ Rabɔam bɔŋɔ amli wɔnɔ. Miinɔɔi nyɛ aduasa wɔɔ adɛɛkɛ lɛ adɛe atɛɛfoi enɛ baa, tswa 1798 heya 1844, eyaa hu yɛ lɔ̃ nɔ atɛɛ lɛ yɛ yɛi, ni Kristo bɔɔ lɛ John wolo shishi mli, lɛ ehiɛ lɛ ebaa ni eya ekɛ hewalɛ lɛ egbɔi, nɔ lɛ akɛkɛ hewɔla amli kɛ eyaa yɛ ni hewɔla he kɛkɛ he ni.
When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.
Lokacin da Rehobowam ya yi furucinsa na wauta a ƙarshen kwana uku, sai masarautun suka rabu.
So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.
Ainsi, lorsque tout Israël vit que le roi ne les écoutait point, le peuple répondit au roi, en disant : Quelle part avons-nous en David ? Nous n’avons point d’héritage dans le fils d’Isaï. À tes tentes, Israël ! Maintenant, pourvois à ta propre maison, David. Et Israël s’en alla dans ses tentes. Mais pour les enfants d’Israël qui habitaient dans les villes de Juda, Roboam régna sur eux. Alors le roi Roboam envoya Adoram, qui était préposé au tribut ; mais tout Israël le lapida, et il mourut. C’est pourquoi le roi Roboam se hâta de monter sur son char pour s’enfuir à Jérusalem. Ainsi Israël se rebella contre la maison de David jusqu’à ce jour. Et il arriva, lorsque tout Israël apprit que Jéroboam était revenu, qu’ils envoyèrent l’appeler dans l’assemblée, et le firent roi sur tout Israël : il n’y eut que la seule tribu de Juda qui suivit la maison de David. 1 Rois 12:16–20.
The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.
የይሮብዓም መንግሥት እንዲሰጠው ተነግሮ የነበረው ትንቢት ተፈጽሞ ነበር፤ እርሱም ከግብፅ በወጣበት ጊዜ ተፈጽሞ ነበር። የእግዚአብሔር መቅደስ በኢየሩሳሌም ከተማ፣ እግዚአብሔር ስሙን ለማኖር የመረጣት ከተማ ውስጥ ስለነበረ በቅንዓት የተነሣ፣ ይሮብዓም በኢየሩሳሌም ብቻ እንዲፈጸም የተሾመውን መቅደስ፣ ክህነትና የአምልኮ አገልግሎት ለመምሰል ተነሣ። ይሮብዓም በሰሜኑ አሥር ነገዶች ውስጥ የሐሰት የአምልኮ ሥርዓት በማቋቋም የሠራው ሥራ፣ ከአሮን ዓመፅና ከወርቃማው ጥጃ ጋር ቀጥተኛ ተመሳሳይነት ያለው ሲሆን፣ ስለዚህም በቅርቡ ሊመጣ ላለው የእሑድ ሕግ ብቻ ሳይሆን ስለ 1863 ዓመፅ ደግሞ ሌላ ምስክር ይሰጣል።
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
တဖန် ယေရောဗောင်သည် မိမိစိတ်နှလုံး၌၊ “ယခု ဤနိုင်ငံတော်သည် ဒါဝိဒ်အိမ်တော်သို့ ပြန်လည်ရောက်မည်။ ဤလူမျိုးသည် ယေရုရှလင်မြို့ရှိ ထာဝရဘုရား၏ အိမ်တော်၌ ယဇ်ပူဇော်ရန် တက်သွားလျှင်၊ ဤလူမျိုး၏ စိတ်နှလုံးသည် မိမိတို့၏ အရှင်ဖြစ်သော ယုဒရှင်ဘုရင် ရဟောဗောင်ထံသို့ တဖန်လှည့်ပြန်မည်ဖြစ်၍၊ သူတို့သည် ငါ့ကို သတ်ပြီး ယုဒရှင်ဘုရင် ရဟောဗောင်ထံသို့ ပြန်သွားကြလိမ့်မည်” ဟုဆို၏။ ထို့ကြောင့် ရှင်ဘုရင်သည် အကြံတော်ယူပြီး ရွှေနွားကလေးနှစ်ကောင်ကို လုပ်စေ၍ သူတို့အား၊ “ယေရုရှလင်သို့ တက်သွားရခြင်းသည် သင်တို့အတွက် လွန်ကဲလှပြီ။ အို ဣသရေလ၊ ဤအရာတို့သည် သင့်ကို အဲဂုတ္တုပြည်မှ ထုတ်ဆောင်လာသော သင်၏ဘုရားများဖြစ်ကြ၏” ဟုဆို၏။ ထို့နောက် တစ်ကောင်ကို ဗေသေလမြို့၌ ထားပြီး၊ အခြားတစ်ကောင်ကို ဒန်မြို့၌ ထား၏။ ဤအမှုသည် အပြစ်ဖြစ်လာ၏။ အကြောင်းမူကား လူများသည် တစ်ကောင်ရှေ့၌ ကိုးကွယ်ရန် ဒန်မြို့တိုင်အောင် သွားကြ၏။ သူသည် မြင့်သောအရပ်တို့၏ အိမ်တော်ကိုလည်း တည်ဆောက်ပြီး၊ လေဝိအမျိုးသားတို့ထဲမှ မဟုတ်သော လူထု၏ အနိမ့်ဆုံးအတန်းအစားတို့ကို ယဇ်ပုရောဟိတ်များအဖြစ် ခန့်ထား၏။ ယေရောဗောင်သည် ယုဒပြည်၌ ကျင်းပသောပွဲနှင့် ဆင်တူသည့် ပွဲတော်တစ်ရပ်ကို အဋ္ဌမလ၏ ဆယ့်ငါးရက်နေ့၌ ခန့်မှန်းသတ်မှတ်ပြီး၊ ယဇ်ပလ္လင်ပေါ်မှာ ပူဇော်လေ၏။ ထိုသို့ပင် ဗေသေလ၌လည်း မိမိလုပ်ခဲ့သော နွားကလေးများအား ယဇ်ပူဇော်၍၊ မိမိတည်ထောင်ခဲ့သော မြင့်သောအရပ်တို့၏ ယဇ်ပုရောဟိတ်များကို ဗေသေလ၌ ခန့်ထား၏။ ထိုသို့ သူသည် မိမိစိတ်နှလုံးထဲမှ စီမံကြံစည်ခဲ့သော လဖြစ်သည့် အဋ္ဌမလ၏ ဆယ့်ငါးရက်နေ့တွင် ဗေသေလ၌ မိမိလုပ်ခဲ့သော ယဇ်ပလ္လင်ပေါ်မှာ ပူဇော်လေ၏။ ထို့ပြင် ဣသရေလအမျိုးသားတို့အတွက် ပွဲတော်တစ်ရပ်ကို ခန့်မှန်းသတ်မှတ်ပြီး၊ ယဇ်ပလ္လင်ပေါ်သို့ တက်ကာ နံ့သာပေါင်းကို မီးရှို့လေ၏။ ၁ ရာဇဝင်ချုပ် ၁၂:၂၆–၃၃။
Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.
বেতেলে ইয়ারোবিয়ামের বিদ্রোহ, হারূণের বিদ্রোহ, ১৮৬৩ সালে প্রোটেস্ট্যান্ট শিঙের বিদ্রোহ, এবং অতি সন্নিকট রবিবার-আইনের সময় রিপাবলিকান শিঙের বিদ্রোহের উপর আরোপ করার জন্য সত্যের আর-একটি ধারা প্রদান করে; এবং এভাবে তা ভাববাণীমূলক সাক্ষ্যকে বিস্তৃত করে। হারূণের সোনার বাছুরের বিদ্রোহে, প্রভু যাজকত্ব নির্বাচন করার নির্ধারিত পদ্ধতি পরিবর্তন করেছিলেন।
Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.
प्रथम विद्रोह से पहले, किसी भी गोत्र का पहिलौठा पुरोहिताई का भाग बनने वाला था। परन्तु हारून के स्वर्ण-बछड़े के विद्रोह में केवल लेवी का गोत्र ही मूसा के साथ खड़ा रहा। इसी कारण परमेश्वर ने पुरोहिताई के लिए मनुष्यों की व्यवस्था करने की नियत विधि को बदल दिया, और उस समय से आगे केवल लेवी का परिवार ही पुरोहिताई का गठन करेगा।
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.
Ug sa diha nga nakita ni Moises nga ang katawohan hubo; (kay sila gihuboan ni Aaron ngadto sa ilang kaulawan sa atubangan sa ilang mga kaaway:) Unya mitindog si Moises sa ganghaan sa campo, ug miingon: Kinsa ang dapig sa Ginoo? paanhia siya kanako. Ug ang tanang mga anak ni Levi nanagtigum ngadto kaniya. Ug siya miingon kanila: Mao kini ang giingon sa Ginoong Dios sa Israel: Isul-ob sa tagsatagsa ang iyang espada sa iyang kilid, ug sulod-gawas kamo gikan sa ganghaan ngadto sa ganghaan latas sa tibook campo, ug pamatya ang tagsatagsa sa iyang igsoon, ug ang tagsatagsa sa iyang kauban, ug ang tagsatagsa sa iyang silingan. Ug ang mga anak ni Levi nagbuhat sumala sa pulong ni Moises: ug nangapukan sa katawohan niadtong adlawa ang may totolo ka libo ka mga lalake. Exodo 32:25–28.
Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.
Yeroboam alikopi kazi ambayo Mungu alikuwa ameitimiza katika uasi wa Haruni, wakati Mungu alipokuwa ameuinua ukuhani mpya kutoka kabila la Lawi; kwa maana Yeroboam “aliweka makuhani wa watu wa hali ya chini kabisa, ambao hawakuwa wa wana wa Lawi.” Uasi huo mwanzoni mwa ufalme wa makabila kumi ya kaskazini, unalingana na uasi wa Haruni na wapumbavu waliokuwa wakicheza. Uasi huo ulitukia baada ya kutoka Misri, katika utimizo wa unabii uliokuwa umeahidi kwamba ufalme ungeanzishwa. Katika visa vyote viwili ukuhani mpya uliwekwa, jambo ambalo lilikuwa badiliko kutoka kwa utaratibu wa awali wa kuwachagua makuhani.
Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.
Nadwo Aaroni kuńźeśeho śeleca se wóspjetowało, ale pśez Jerobeama buo pótdwojone, dokulaž wón cynił dwa kuńźeśej śeleca a stajił je we dwěma městoma. Město Dan reprezentěrujo statnu wuměłnosć, dokulaž Dan wóznamjenjujo „sudźiś“, a město Bethel reprezentěrujo cerkwinsku wuměłnosć, dokulaž Bethel wóznamjenjujo „dom Božy“. Kuńźeśej śeleca mějachu samsku symboliku ako Aaronowy śelec, ale z pśidanym swědectwom zwězka cerkwje a stata, ako jo reprezentěrowany pśez tej dwě městaj. Śelec jo był nejwuša forma pogańskeje wopjary, a togodla reprezentěrujo podśěrcenu wopjaru Chrystusa. Złoto jo symbol Babylon-a, a śelec jo był wobraz bestije. Ako Aaron póswěśił wopacny źeń božego słuženja, tak teke Jerobeam póswěśił swěźeń, a zawěsćił, až datum togo swěźenja njezgóźowaše se z casom pšawego božego słuženja w Jeruzalemu.
All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.
Koto nyonso oyo ezali kosala mibeko ya lomingo oyo ezali koya kala mingi te emonisami kati na litatoli ya botomboki ya Yeroboama; mbeka ya lokuta (mwana-ngɔmbɛ), Klisto ya lokuta (etumbelo), elilingi ya nyama (bosangani ya Lingomba mpe Leta), mokolo ya losambo ya lokuta (Lomingo) mpe bonganga-nzambe ya lokuta.
The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.
Le commencement de l’ancien Israël, le commencement des dix tribus du nord en tant que royaume, et le commencement de l’adventisme possèdent tous les mêmes éléments prophétiques, et ensemble ils identifient les éléments prophétiques de la loi du dimanche qui vient bientôt. L’ancien Israël était sorti de la servitude de l’Égypte, Jéroboam sortit d’Égypte où il s’était enfui pour échapper à la persécution de Salomon, et l’adventisme millérite venait tout juste de sortir de la servitude de la papauté.
The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.
Ang pagkapari ni Levi ay itinatag sa paghihimagsik ni Aaron, ang huwad na pagkapari ng pinakamababa sa mga tao ay itinayo sa patotoo ni Jeroboam, at nang ang Panginoon ay pumasok sa tipan kasama ng Millerite Adventism, ayon kay Pedro, ang mga Millerita ay “isang lahing hirang, isang makaharing pagkapari, isang banal na bansa, isang bayang pag-aari ng Dios; upang inyong ipahayag ang mga kapurihan niyaong tumawag sa inyo mula sa kadiliman tungo sa kaniyang kagilagilalas na liwanag.” Ang liwanag na tinawagan ang mga Millerita ay ang liwanag ng mga hiyas ni Miller na inilarawan sa dalawang tapyas ni Habacuc na itinulad sa kasaysayan ng paghihimagsik ni Aaron sa pamamagitan ng dalawang tapyas ng Sampung Utos. Ang kadilimang tinawagan silang labasan ay ang Madidilim na Panahon ng pamumunong papal, na itinulad ng kadiliman ng pagkaalipin sa Ehipto.
When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.
Lorsque Christ releva le temple qui avait été foulé aux pieds par le paganisme et la papauté, il le fit en quarante-six ans, de 1798 à 1844. Lorsqu’il eut édifié le temple, alors, en tant que Messager de l’Alliance, il vint soudain à son temple le 22 octobre 1844, car il avait relevé le temple qui avait été foulé aux pieds et détruit, et il purifia aussi un sacerdoce représenté par la tribu de Lévi.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Mais qui pourra soutenir le jour de sa venue, et qui subsistera lorsqu’il paraîtra ? Car il est comme le feu du fondeur, et comme la potasse des foulons. Il s’assiéra, fondant et purifiant l’argent ; il purifiera les fils de Lévi, et les épurera comme l’or et l’argent, afin qu’ils présentent à l’Éternel une offrande avec justice. Alors l’offrande de Juda et de Jérusalem sera agréable à l’Éternel, comme aux anciens jours, comme aux années d’autrefois. Malachie 3:2–4.
On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.
1844 წლის 22 ოქტომბერს ქრისტე მოულოდნელად მოვიდა თავის ტაძარში და აღთქმაში შევიდა იმ ხალხთან, რომელსაც ლევიტური მღვდლობა წარმოადგენდა; თუმცა 1863 წლისთვის მათ გაიმეორეს აარონის ამბოხება, და მილერიტული მღვდლობა გადავიდა ლაოდიკიურ მღვდლობად, როგორც ეს წარმოდგენილია იერობოამის მიერ დადგენილი უღირსთა მღვდლობით და აარონის მოცეკვავე სულელებით. თუმცა იერობოამის ამბოხების მოწმობას უფრო ფართო მოწმობა აქვს 1863 წლის ამბოხების შესახებ. როდესაც იერობოამმა თავისი ცრუ თაყვანისმცემლობის სისტემა დააწესა, იერუსალიმიდან გამოიგზავნა წინასწარმეტყველი, რათა შეერისხა იერობოამის ამბოხება, როგორც ამას ტიპოლოგიურად გამოხატავს ის, რომ მილერიტული ადვენტიზმი მიყვანილ იქნა ათი მცნების შაბათის დასვენების დღედ მისაღებად.
When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.
Quando o adventismo aceitou a luz do terceiro anjo e o santuário, eles representaram uma repreensão àqueles protestantes que haviam rejeitado a luz crescente do deslacramento que começou no tempo do fim, em 1798. Assim como o antigo Israel havia esquecido o sábado durante seu cativeiro egípcio, a igreja no deserto havia esquecido o sábado quando chegou o ano de 1798. A luz crescente da mensagem da hora do juízo, trazida pelos mileritas, conduziu finalmente ao santuário e à lei de Deus.
That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.
Cette lumière arriva le 22 octobre 1844 et représentait un blâme contre le faux culte adressé à ceux qui avaient été appelés à sortir entièrement des fausses doctrines du catholicisme. Le culte du soleil est la marque de l’autorité du catholicisme sur les Églises qui sont retournées dans son giron. Ce blâme est représenté lors de l’inauguration, par Jéroboam, de son faux système d’adoration.
And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.
आणि यराबामाने आठव्या महिन्यात, त्या महिन्याच्या पंधराव्या दिवशी, यहूदामध्ये असणाऱ्या सणासारखा एक सण ठरविला; आणि त्याने वेदीवर अर्पण केले. त्याने बेथेलमध्येही तसेच केले, त्याने बनविलेल्या वासरांना बलिदान अर्पून; आणि त्याने बेथेलमध्ये त्या उच्चस्थानांचे याजक नेमले, जी त्याने निर्माण केली होती. अशा रीतीने त्याने बेथेलमध्ये आपल्या केलेल्या वेदीवर, आठव्या महिन्याच्या पंधराव्या दिवशी, म्हणजे ज्या महिन्याची कल्पना त्याने आपल्या स्वतःच्या अंतःकरणातून केली होती, अर्पण केले; आणि इस्राएलच्या संततीसाठी एक सण नेमला; आणि त्याने वेदीवर अर्पण केले व धूप जाळला. आणि पाहा, परमेश्वराच्या वचनाने यहूदामधून देवाचा एक मनुष्य बेथेलला आला; आणि यराबाम धूप जाळण्यासाठी वेदीजवळ उभा होता. आणि त्याने परमेश्वराच्या वचनाने त्या वेदीविरुद्ध मोठ्याने हाक मारून म्हटले, हे वेदी, वेदी, परमेश्वर असे म्हणतो: पाहा, दाविदाच्या घराण्यास एक मूल जन्मेल, त्याचे नाव योशिया असेल; आणि तुझ्यावर तो त्या उच्चस्थानांच्या याजकांना अर्पण करील, जे तुझ्यावर धूप जाळतात; आणि मनुष्यांच्या हाडे तुझ्यावर जाळली जातील. आणि त्याने त्याच दिवशी एक चिन्ह देत म्हटले, हे ते चिन्ह आहे, ज्याविषयी परमेश्वराने सांगितले आहे; पाहा, वेदी दुभंगली जाईल, आणि तिच्यावरची राख सांडली जाईल. आणि असे घडले की, बेथेलमधील वेदीविरुद्ध हाक मारणाऱ्या त्या देवाच्या मनुष्याचे वचन जेव्हा राजा यराबामाने ऐकले, तेव्हा त्याने वेदीवरून आपला हात पुढे करून म्हटले, याला पकडा.
And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.
Et sa main, qu’il avait étendue contre lui, se dessécha, de sorte qu’il ne put la ramener à lui. L’autel aussi se fendit, et la cendre se répandit hors de l’autel, selon le signe que l’homme de Dieu avait donné par la parole de l’Éternel. Et le roi prit la parole et dit à l’homme de Dieu : Implore maintenant la face de l’Éternel, ton Dieu, et prie pour moi, afin que ma main me soit rendue. Et l’homme de Dieu implora l’Éternel, et la main du roi lui fut rendue, et elle redevint comme auparavant. Et le roi dit à l’homme de Dieu : Viens à la maison avec moi, et prends quelque nourriture, et je te donnerai un présent. Et l’homme de Dieu dit au roi : Quand tu me donnerais la moitié de ta maison, je n’entrerais pas avec toi, et je ne mangerais point de pain ni ne boirais d’eau dans ce lieu ; car ainsi cela m’a été ordonné par la parole de l’Éternel, disant : Tu ne mangeras point de pain, tu ne boiras point d’eau, et tu ne t’en retourneras pas par le même chemin par lequel tu es venu. Ainsi il s’en alla par un autre chemin, et ne retourna point par le chemin par lequel il était venu à Béthel. 1 Rois 12:32–13:10.
Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.
社群が翻訳先言語「ff」を特定できないため、翻訳を実行できません。翻訳先言語「ff」が何を指すのかご指定ください。
Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.
Le culte de Jéroboam préfigurait le système de culte catholique, et dans son histoire, le royaume du nord d’Israël représente le faux système du catholicisme au sein duquel les protestants de l’histoire millérite choisirent de demeurer. Le symbole de ce système est le culte du soleil.
The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.
The faithful and wise virgins who entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism and had become the daughters of Rome. At the inauguration of Jeroboam’s counterfeit system of worship, a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The account of that prophet and his rebuke to Jeroboam is highly instructive when considering the rebellion of 1863; yet that account must wait until an ending is set alongside a beginning.
The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.
Ayerɛaseɛ a tete Israel nyaeɛ no, Yeroboam ahenni no, ne nnɛ yi Israel nyinaa hyia pɛpɛɛpɛ, na bom no wɔde adansefoɔ baasa ma Asase so aboa a ɛwɔ Adiyisɛm ti dunsia no awieeɛ ho, wɔ Homeda anɔpa mmara a ɛrebɛn no mu. Wɔn a wɔdi nokorɛ no wɔ Millerfoɔ Adventism mu wɔ October 22, 1844 no, bɛyɛɛ nokorɛ Protestant abɛn no a ɛwɔ asase so aboa no, na wɔyɛɛ saa wɔ abakɔsɛm a ɛhyɛɛ aseɛ wɔ awieeɛ berɛ no mu wɔ 1798. 1798 yɛɛ Bible nkɔmhyɛ mu ahenni a ɛtɔ so nsia no mfiaseɛ, United States, ne nokorɛ Protestant abɛn a ɛyɛ Adventism no si a wɔde sii hɔ wɔ United States mu. Wɔ saa mfiaseɛ abakɔsɛm no mu na United States awieeɛ abakɔsɛm no gyina hɔ ma, ɛfiri sɛ Yesu taa de adeɛ bi awieeɛ kyerɛkyerɛ adeɛ bi mfiaseɛ so.
The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.
Les trois témoins initiaux de l’Israël antique, moderne et de Jéroboam illustrent la fin de la bête de la terre, mais il existe aussi une autre fin qu’il faut établir au préalable avant d’exposer le témoignage du prophète venu de Juda, lequel reprit Jéroboam. L’histoire finale qu’il convient d’inclure est celle de la fin des royaumes du nord et du sud d’Israël, tels qu’ils sont représentés par le prophète Ézéchiel.
It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.
Il ne faut pas oublier que ce que nous illustrons maintenant, c’est que la rébellion de 1863 est marquée par la première abomination d’Ézéchiel, chapitre huit, laquelle était l’image de la jalousie. Une fois que nous aurons traité de la fin des royaumes du nord et du sud telle qu’elle est représentée par Ézéchiel, nous aurons plus qu’assez de preuves pour soutenir que la rébellion de 1863 a été illustrée par la rébellion d’Aaron et de Jéroboam, et qu’elle identifie le commencement de la première des quatre générations de l’adventisme laodicéen.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
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:
La parole de l’Éternel me fut adressée de nouveau, en ces mots : Et toi, fils de l’homme, prends un bois, et écris dessus : Pour Juda, et pour les enfants d’Israël qui lui sont associés. Puis prends un autre bois, et écris dessus : Pour Joseph, le bois d’Éphraïm, et pour toute la maison d’Israël qui lui est associée. Rapproche-les l’un de l’autre pour en faire un seul bois ; et ils ne feront qu’un dans ta main. Et lorsque les enfants de ton peuple te parleront, en disant : Ne nous déclareras-tu pas ce que tu veux dire par là ? dis-leur : Ainsi parle le Seigneur, l’Éternel : Voici, je prendrai le bois de Joseph, qui est dans la main d’Éphraïm, ainsi que les tribus d’Israël qui lui sont associées ; je les joindrai à lui, avec le bois de Juda, et j’en ferai un seul bois, et ils ne feront qu’un dans ma main. Les bois sur lesquels tu écriras seront dans ta main, sous leurs yeux. Et tu leur diras : Ainsi parle le Seigneur, l’Éternel : Voici, je prendrai les enfants d’Israël du milieu des nations où ils sont allés, je les rassemblerai de toutes parts, et je les ramènerai dans leur pays.
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 dwelling places, 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.
Ua kuv yuav ua rau lawv ua ib haiv neeg nyob hauv thaj av saum cov roob ntawm Ixayees; thiab yuav muaj ib tug vajntxwv xwb ua vajntxwv kav lawv sawvdaws; lawv yuav tsis ua ob haiv neeg ntxiv lawm, thiab yuav tsis raug faib ua ob lub nceeg vaj ntxiv lawm kiag li. Lawv yuav tsis ua kom lawv tus kheej qias ntxiv lawm nrog lawv tej mlom, los yog nrog lawv tej yam uas ntxub ntxaug heev, los yog nrog ib yam twg ntawm lawv tej kev txhaum; tiam sis kuv yuav cawm lawv tawm hauv txhua qhov chaw uas lawv tau nyob, qhov uas lawv tau ua txhaum, thiab kuv yuav ntxuav lawv kom huv; li ntawd lawv yuav yog kuv haiv neeg, thiab kuv yuav yog lawv tus Vajtswv. Thiab Daviv, kuv tus tubtxib, yuav ua vajntxwv kav lawv; thiab lawv sawvdaws yuav muaj ib tug xibhwb yug yaj xwb; lawv kuj yuav taug kev hauv kuv tej kev txiav txim, thiab yuav ceev faj coj raws kuv tej kevcai, thiab ua raws li ntawd. Thiab lawv yuav nyob hauv thaj av uas kuv tau muab rau Yakhauj, kuv tus tubtxib, qhov chaw uas nej cov yawg koob tau nyob; thiab lawv yuav nyob hauv ntawd, yog lawv tus kheej, thiab lawv cov menyuam, thiab lawv cov menyuam tej menyuam mus ibtxhis; thiab Daviv, kuv tus tubtxib, yuav ua lawv tus thawj kav mus ibtxhis. Tsis tas li ntawd, kuv yuav cog ib lo lus cog tseg ntawm kev thaj yeeb nrog lawv; nws yuav yog ib lo lus cog tseg uas nyob mus ibtxhis nrog lawv; thiab kuv yuav tsa lawv ruaj khov, thiab muab lawv nthuav coob zuj zus, thiab yuav tsa kuv lub chaw dawb huv rau hauv lawv nruab nrab mus ibtxhis. Kuv lub tsev ntaub kuj yuav nrog lawv nyob thiab; muaj tseeb tiag, kuv yuav yog lawv tus Vajtswv, thiab lawv yuav yog kuv haiv neeg. Thiab cov neeg txawv tebchaws yuav paub tias kuv, tus Tswv, yog tus ua kom Ixayees dawb huv, thaum kuv lub chaw dawb huv nyob hauv lawv nruab nrab mus ibtxhis. Exekees 37:15–28.