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.

Danyeli 11:40 huanza katika wakati wa mwisho, lakini aya hiyo hutambulisha nyakati mbili za mwisho, na kwa hiyo humruhusu mwanafunzi wa unabii kuupatanisha wakati wa kwanza wa mwisho na wakati wa pili wa mwisho. Wakati matumizi haya yanapofanywa, mstari wa historia ya Wamilleri uliyoanza mwaka 1798 huenda sambamba na historia ya Marekani mwaka 1989. Mistari hiyo miwili hutambulisha mstari wa pembe ya kweli ya Kiprotestanti na mstari wa pembe ya Kirepublican ya mnyama wa nchi wa Ufunuo sura ya kumi na tatu. Mistari yote miwili huanza katika wakati wa mwisho mwaka 1798, na wakati wa mwisho wa mwaka 1989 hukamilisha tu na kutoa ushuhuda wa pili wa alama za njia za kweli ambazo zimefunuliwa katika aya hiyo.

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.

Inyigidikanyo ry’umumarayika wa gatatu ryageze ku wa 22 Ukwakira 1844, ariko riradindizwa n’ubugome bw’imyaka irindwi bwo mu 1856 kugeza mu 1863. Ukuza kw’umumarayika wa gatatu kwasubiwemo ku wa 11 Nzeri 2001. Umwaka wa 1863 washushanyijwe no gushinga amahema kwa mbere kwa Isirayeli ya kera i Kadeshi no kwigomeka kw’abatasi cumi, kandi ku wa 11 Nzeri 2001 hashushanyijwe no gushinga amahema kwa nyuma kwa Isirayeli ya kera i Kadeshi no kwigomeka kwa Mose. Kwigomeka ko mu 1863 kwagereranyaga kwigomeka kwa mbere i Kadeshi, kwazanye urubanza rw’urupfu mu butayu. Kwigomeka ko ku wa 11 Nzeri 2001 kwagereranyaga kwigomeka kwa nyuma i Kadeshi, kwazanye urupfu rw’ubuyobozi bw’Ubwadivantisiti bw’i Lawodikiya.

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.

Anjilu wa malaika mnamo Agosti 11, 1840, uliotangulia kuanzisha mwendo wa mwaka 1840 hadi 1844, ambao Dada White aliuita udhihirisho mtukufu wa uwezo wa Mungu, uliwakilisha kwa mfano Septemba 11, 2001 na ukatambulisha udhihirisho mtukufu wa uwezo wa Mungu.

“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.

“Umumalayika we u hlangana ekutjadzeni komlayezo womlayika wesithathu umele akhanyise umhlaba woke ngephazimulo yakhe. Lapha kuphorofidiwe umsebenzi wobubanzi bomhlaba woke namandla angakavami ukubonakala. Umnyakazo wokufika kukaKristu ka-1840–44 bewukutjengiswa okukhazimulako kwamandla kaZimu; umlayezo womlayika wokuthoma warhatjwa waya kizo zoke iindawo zomsebenzi wobuvangeli ephasini, begodu kwamanye amazwe kwaba nenthisekelo yekolo enkulu khulu ekhe yabonwa kelinye ilizwe kusukela ngeNguquko yekhulu letjhumi nesithandathu; kodwana lokhu kuzokudlulwa mnyakazo onamandla ngaphasi kwesixwayiso sokugcina somlayezo womlayika wesithathu.” 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.

Ka kwiza kwa mbere kw’umumalayika wa gatatu ku wa 22 Ukwakira 1844 (Kadeshi ya mbere), kwari ukugira ngo umurimo urangizwe, ariko ubwoko bw’Imana bwihitiyemo kwitoranyiriza umuyobozi mushya no gusubira muri Egiputa. Mu mwaka wa 1863, bari bamaze “kongera kubaka Yeriko”, aho kugira ngo bifatanye n’umurimo w’Imana wo gusenya inkike za Yeriko. Ni cyo cyatumye bavumwa, bagahanishwa urupfu mu butayu.

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.

Yoshua otyo mu biseera ebyo n’abalayiza ng’agamba nti, Akolimiddwa omuntu oyo mu maaso ga Mukama, ayimuka n’azimba ekibuga kino Yeriko: omusingi gwakyo aliguteekawo mu mubereberye we, era mu mwana we omuto ennyo mw’aliteekawo enzigi zaakyo. Yoshua 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.

زۆر وەک ئیسرائیلی کۆن لە قادێشی یەکەم، کە پەیامی یەشوع و کالیبیان ڕەت کردەوە، سەرکەشیی ئیسرائیلی نوێ لە قادێشی یەکەم (1863)، نەفرەتی یەشوعی بەسەریاندا هێنا. کاتێک مەلەکی سێیەم لە 11ی سپتامبری 2001 (دوایین قادێش) گەڕایەوە، کاری کۆتایی پێش ئەوەی خودا ئەریحا و دیوارەکانی بخاتە خوارەوە دەستی پێکرد.

October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday 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.

٢٢ی ئۆکتۆبەری ١٨٤٤ هاتنی فریشتەی سێیەم نیشانە دەکات، و بەوەش هاتنی یەکشەممەی نزیکەهاتوو لە ڕۆژانی دوایی نیشانە دەکات. ١٨٦٣ کۆتایی ماوەی تاقیکردنەوەی فریشتەی سێیەم نیشانە دەکات کە لە ٢٢ی ئۆکتۆبەری ١٨٤٤ دەستی پێکرد. لەبەر ئەوە، ١٨٦٣ هێمای یاسای یەکشەممەی نزیکەهاتووە، چونکە عیسا هەمیشە کۆتایی بە سەرەتاکە نمایندگی دەکات. لە ١٨٦٣دا، نەتەوەکە بەسەر دوو پۆلدا دابەش بوو، و هەروەهاش، لە یاسای یەکشەممەدا، دوو پۆل ئاشکرا دەبن.

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.

دەورەی تاقیکردنەوەی فریشتەی سێیەم لە مێژووی میلەریتدا لە ساڵی 1844 دەستی پێکرد و لە 1863 کۆتایی هات، و هەردووکیان، دەستپێک و کۆتایی، یاسای ڕۆژی یەکشەممەی ڕۆژانی دوایی نیشانەدار کرد. لەو مێژووەی نێوان دەستپێکەوە (1844) و کۆتاییەوە (1863)دا، سەرکێشیی بزووتنەوەی میلەریت هەیە (1856). بۆیە، ئەو ماوەیە واژۆی “ڕاستی” لەخۆ دەگرێت. گەڕانەوە بۆ قادیش بۆ جارێکی دووەم لە 11ی ئەیلوولی 2001 دەستپێکی پرۆسەی تاقیکردنەوەی فریشتەی سێیەم نیشان دەدات، کە لە یاسای ڕۆژی یەکشەممەی نزیک‌هاتوو کۆتایی دێت، وەک لە 1863دا پێشنموونە کراوە.

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.

لەو یاسای ڕۆژی یەکشەممەیەوە هەتا کۆتایی هاتنی ماوەی تاقیکردنەوەی مرۆڤ، ئەریحا و دیوارەکانی دەخرێندرێن، بە ڕێککەوتن لەگەڵ ئەو حوکمی جێبەجێکارانەی سەر بۆنەی بابل کە لەو مێژوویەدا نیشان دراوە. ئایەتی چل لە ساڵی 1798 دەست پێ دەکات، و لە ئایەتی چلو یەکدا بە یاسای نزیکەی ڕۆژی یەکشەممە کۆتایی دێت. کاتی کۆتایی لە ساڵی 1798 هێڵی ناوخۆیی کڵێسای خودا پێشکەش دەکات، کە لە میلەرییەکانی جووڵەی فریشتەی یەکەمەوە دەست پێ دەکات هەتا دەگاتە جووڵەی فریشتەی سێیەم و سەد و چل و چوار هەزار. هەمووی لە یەک ئایەتدا.

The war between the king of the north 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.

شەڕی نێوان پاشای باکوور، کە لەگەڵ سەرکەوتنی پاشای باشوور لە ساڵی 1798 دەستی پێکرد، لە ساڵی 1989 کۆتایی هات، کاتێک پاشای باشوور بە هاوپەیمانی نێوان پێنجەمین و شەشەمین شانشینی پێشبینیی ئینجیل شکست پێهێنرا. شەڕی پاشای باکوور و پاشای باشوور، کە لە ساڵی 1798 دەستی پێکرد، لەلایەن میلەرییەکانەوە وەک شەڕێک دژ بە ڕۆما ناسرا، کە ئەوان تەنها بە هێزە وێرانکەرەکانی بتپەرستی و پاپایەتی دەیبینی. کاتێک شەڕەکە لە ساڵی 1989 کۆتایی هات، هەموو سێ هێزە وێرانکەرەکە تێیدا بەشدار بوون، و ئەمە دەستپێکی وێنای پێشبینیی ئەو سێ هێزە بوو کە جیهان بەرەو ئارماگەدۆن ڕادەکێشن، کە لە ڕووی جوگرافییەوە لە ئایەتی چل و پێنجی دانیال یازدەدا نیشان دراوە.

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.

Emivèrsikulu makhumi kane okhula khumi nikhano khimanyisia emikhalile chiobulosi cha amaani katatu akareeta upaapa khumwisho khwake hakari wa inyanja nende olugulu olutakatifu olwobuloli. Lwa kumanyikhwa khwelyo, obulosi bwamateka obuloleshibwa mu vèrsi ya makhumi kane nende kamo, bukhwamilila emivèrsikulu makhumi kane nende kamo okhula khumi nne.

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, verse forty-one through forty-four identifies 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.

Jadi, kuanzia wakati wa mwisho mwaka 1989, pamoja na ushahidi wa pili wa mwaka 1798, kwa kutambua mwanzo na mwisho wa vita kati ya mfalme wa kusini na mfalme wa kaskazini, aya ya arobaini na moja hadi arobaini na nne hutambulisha muungano wa namna tatu wa upapa ambao jeraha lake la mauti limeponywa, na aya ya arobaini na tano ndipo anapofikia mwisho wake. Aya hizo, zinapofikiwa kwa mtazamo huu, huwasilisha historia iliyo nje ya kanisa la Mungu, kama inavyowakilishwa pia na uhusiano kati ya mihuri saba na makanisa saba katika kitabu cha Ufunuo.

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.

Mstari wa historia ya unabii unaowakilishwa na 1798 unawakilisha hasa hukumu ya uchunguzi, na mstari unaoanzia katika nukta iyo hiyo mnamo 1989 unawakilisha hasa hukumu ya utekelezaji. 1798 inasisitiza hasa kazi ya mjumbe aitayarishaye njia kwa ajili ya Mjumbe wa Agano, na 1989 inasisitiza hasa kazi ya mjumbe wa Eliya.

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.

Kutanga mu 1798, apo bhuku ra Danieri rakazarurwa, tinoona kuwedzera kwezivo yenhoroondo yechiporofita umo Kristu anotungamirira vanhu Vake muukama hwesungano hunozadzisa kubatanidzwa kusingaperi kweuMwari nehunhu. Sungano iyoyo yemazuva okupedzisira inozivikanwa kakawanda muMagwaro.

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.

“Talili yai, masiku akwiza,” walanda YHWH, “apo nene nati ng’ane mpya na nyumba ya Israeli, na nyumba ya Yuda: yati yiye ng’ane yila nene napangile na asyazi ao lisiku lila nali nkwatite ku nkono kuti nivatosye mu isi ya Misri; ng’ane yangu yila ao vayibenyile, ing’awa nene nali mume wao,” walanda YHWH. “Lakini ayi niyo ng’ane yila nati nipange na nyumba ya Israeli baada ya masiku ayo,” walanda YHWH: “Nitiika sheria yangu mu ndani mwao, na nityandika mu mioyo yao; na nene niva Mulungu wao, nao nivava antu angu. Na vatakafundisya tena kila muntu jirani yakwe, na kila muntu ndugu yakwe, kulanda, ‘Mumanye YHWH’; kwa sababu vose vatimanya, kutandikia mdodo wao hata mukuru wao,” walanda YHWH; “kwa sababu nitiwasamehe uovu wao, na sambi yao sitakumbuka tena.” Yeremia 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.”

Abaraguzi bose bagaragaza iminsi y’imperuka, kandi imvugo ngo “iminsi y’imperuka,” mu buhanuzi isobanura igihe cy’urubanza. Marayika wa mbere yaje mu wa 1798, mu gihe cy’imperuka, gutangaza gutangira k’urubanza mu wa 1844, na byo bikaba ari no ukuza kw’iminsi y’imperuka. Iminsi y’imperuka ni yo “minsi” ya Yeremiya izaza, ubwo Imana “izababarira” “ubugoryi” kandi “ntizongere kwibuka” ibyaha by’ubwoko bwayo. Uwo murimo ukorwa na Kristo, ari we Mutambyi Mukuru ku munsi nyakuri wo impongano, mu gihe cy’“iminsi y’imperuka.”

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.

لو كان أتباعُ المجيئية الميلرية قد واصلوا، بالإيمان، السَّيرَ في النور المتقدِّم للملاك الثالث الذي جاء في 22 أكتوبر/تشرين الأول 1844، لكانوا قد صاروا بالفعل في موطنهم الأبدي مع يسوع. هذا هو ما يعنيه إرميا حين يقول: «بعد تلك الأيام». «تلك الأيام» هي الفترات النبوية التي أفضت إلى سنة 1844 وانتهت فيها. وهي «الأيام» التي تشير إليها الأصحاح الثاني عشر من سفر دانيال.

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.

Kasi wele mwibutukilo mpaka ku mpelo: pantu ukatutuula, kabili ukemana mu cakaniko cobe ku mpelo ya nshiku. Daniele 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.

“Günlerin sonunda” yahut Yeremya’nın dediği gibi, “o günlerden sonra,” Mesih, Kendi halkının iç kısımlarına Kendi yasasını koymayı ve Kendi yasasını yürekleri üzerine yazmayı tasarladı. İç kısımlar alt tabiatı, yahut Pavlus’un adlandırdığı üzere bedeni; yürek ise üst tabiatı ifade eder. Antlaşma, halkına ihtida anında yeni bir zihin, İkinci Geliş’te ise yeni bir beden vermeyi vaat eder. İnsan, Tanrı’nın suretinde yaratılmış olan ve üst tabiatla alt tabiata sahip olarak yaratılmış bulunan Âdem’le birlikte düştü. Mesih’in antlaşması, insanlığı iki yönlü tabiatıyla birlikte günahın lânetinden fidye ile kurtarmaktır.

“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.’

“Mũthenya wa mũthia wa ũhoro wa thĩ ĩno, kĩrĩra kĩa Ngai na andũ ake arĩa mena mĩtugo yake nĩgĩkũrũrwo rĩngĩ. ‘Mũthenya ũcio ndĩkamakĩra kĩrĩra na nyamũ cia kĩrĩa, na nyoni cia igũrũ, na kĩrĩa gĩothe gĩrĩa gĩkũũraga thĩinĩ wa thĩ; na ndĩkahenja ũta, na njora, na mbaara kuuma thĩinĩ wa thĩ, na ndĩkamahe kũgona na thayũ. Nake ndĩgũgũthondeka ũtuĩke wakwa tene na tene; ee, ndĩgũgũthondeka ũtuĩke wakwa na ũthingu, na na ũtongi, na wendani wa kĩrutwo, na tha. Ndĩgũgũthondeka ũtuĩke wakwa na ũgwati; nawe ũkaamenya Jehova.’”

“‘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.

“‘Na itikaira ira na aona ni bong oya, Au na rogoca, e kaya o Jiova, Au na rogoca na lomalagi, ka ra na rogoca na vuravura; ka na rogoca na vuravura na sila, kei na waini, kei na waiwai; ka ra na rogoci Jesirieli. Ka’u na kaburaki koya vei Au e vuravura; ka’u na yalololoma vua sa sega ni rawata na yalololoma; ka’u na kaya vei ira era a sega ni noqu tamata, Oi kemuni na noqu tamata; ka ra na kaya, Oi kemuni na noqu Kalou.’ Osea 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.

“‘Mu siku yîyo,... basigaye ba Isirayeli, n’abacitse bo mu nzu ya Yakobo,... bazokwizigira Uhoraho, Uwera wa Isirayeli, mu kuri.’ Yesaya 10:20. Muri ‘buri gihugu, n’umuryango, n’ururimi, n’abantu’ hazobonekamo abazokwakirana umunezero ubwo butumwa ngo: ‘Mwubahe Imana, muyihe icubahiro; kuko igihe c’urubanza rwayo gishitse.’ Bazotandukana n’ikigirwamana cose kibaboha kuri iyi si, kandi ‘bazosenga iyaremye ijuru n’isi n’ikiyaga n’amasôko y’amazi.’ Bazo kwikura mu mitego yose ibaziritse, kandi bazohagarara imbere y’isi nk’inzibutso z’imbabazi z’Imana. Kubera kugamburukira ibisabwa vyose vy’Imana, bazomenyekana n’abamarayika n’abantu ko ari bamwe ‘bitondera amategeko y’Imana n’ukwizera kwa Yesu.’ Ivyahishuwe 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.

“‘Tala, masiku akudza, atero Yehova, kuti wolima adzapeza wokolola, ndipo woponda mphesa adzapeza iye amene afesa mbeu; ndipo mapiri adzatsika vinyo wokoma, ndipo zitunda zonse zidzayenda. Ndipo ndidzabwezeranso ukapolo wa anthu anga a Israyeli, ndipo adzamanga mizinda yopasuka, ndi kukhalamo; ndipo adzadzala minda ya mphesa, ndi kumwa vinyo wake; adzapanganso minda, ndi kudya zipatso zake. Ndipo ndidzawabzala m’dziko lawo, ndipo sadzazulidwanso m’dziko lawo limene ndawapatsa, atero Yehova Mulungu wako. Amosi 9:13–15.’” Review and Herald, February 26, 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.

Yeremia anaposema, “baada ya siku hizo,” “siku” zilizotangulia kazi inayowakilishwa na Kristo kuja ghafula katika hekalu Lake ili kulitakasa, zilikuwa ni vipindi vya kiunabii vilivyoishia katika miaka ya 1798 na 1844. Mwisho wa siku hizo za kiunabii (vipindi), uliashiria ile miaka arobaini na sita ambayo katika hiyo Kristo alilisimamisha hekalu la Wamilleri; naye alipoja ghafula tarehe 22 Oktoba 1844 alikuwa akilitimiza sura ya tatu ya Malaki, ambayo pia aliitimiza alipolisafisha hekalu mwanzoni na mwishoni mwa huduma Yake.

“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.

“Di paqijkirina Perestgehê ji kiryar û firoşkarên cîhanê, Îsa wezîfeya xwe ragihand ku dil ji pîsbûna guneh paqij bike,—ji xwestekên erdî, ji hewesên xweperest, ji adetên xerab ên ku canê têk didin. Malakî 3:1–3 hat gotin.” Xwastina Hemû Temenan, 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.

Ne “nyuma y’iyo minsi,” Kristo yari agamije kweza urusengero yari yubatse, rwashushanyaga umurimo We wo kweza imitima y’ubwoko Bwe ayikuramo ubwandure bw’icyaha, cyangwa nk’uko Yeremiya abivuga, akandika amategeko Ye ku mitima no mu ngingo z’imbere.

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.

چون عیبێکی لێیان دۆزییەوە، دەفەرموێت: «ئەوەتا، ڕۆژان دێن، دەفەرموێت یەزدان، کە پەیمانێکی نوێ لەگەڵ ماڵی ئیسرائیل و لەگەڵ ماڵی یەهودا دەبەستم؛ نەک وەک ئەو پەیمانەی کە لەگەڵ باوباپیرانیان بەستم لەو ڕۆژەی کە بە دەستیانم گرت بۆ ئەوەی لە خاکی میسر بیانبەمە دەرەوە؛ چونکە ئەوان لەسەر پەیمانەکەم نەمانەوە، و منیش پشتگوێم خستن، دەفەرموێت یەزدان. چونکە ئەمە ئەو پەیمانەیە کە دوای ئەو ڕۆژانە لەگەڵ ماڵی ئیسرائیل دەیبەستم، دەفەرموێت یەزدان؛ یاساکانم لە مێشکیاندا دادەنێم، و لەسەر دڵیان دەینووسم؛ و من بۆیان دەبمە خودا، و ئەوانیش بۆ من دەبن گەل.» عیبرانییەکان 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.

“Ang mga salitang ‘those days’ ay ang ‘katapusan ng mga araw’ ni Daniel, na nagwakas noong 1798 at 1844. Ang linya ng sungay na Protestante na nagsisimula noong 1798, sa talatang apatnapu ng Daniel onse, ay nagbibigay-diin sa kaugnayang tipan na itinatatag sa isang daan at apatnapu’t apat na libo. Ang salitang Hebreo na ‘lot’ ay isang maliit na bato na ginamit upang tukuyin ang tadhana ng isang tao. Sinabihan si Daniel na humayo at magpahinga (sa kamatayan), hanggang sa ‘katapusan ng mga araw,’ kung kailan, noong 1844, magsisimula ang paghuhukom at matutukoy ang kaniyang tadhana.”

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.

Lakini enenda zako hata mwisho utakapokuwa; kwa maana utastarehe, nawe utasimama katika sehemu yako mwishoni mwa siku. Danieli 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 marah 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.

“Kun” za “mwisho wa siku,” zinawakilisha unabii wa nyakati uliomalizika mwaka wa 1844, kwa maana baada ya hapo wakati wa kinabii usingekuwapo tena. Miaka elfu mbili na mia tatu, uliokuwa ni maono ya marah, wenye maana ya kutokea kwa ghafula kwa Kristo katika patakatifu pake, ndipo uliisha; na miaka elfu mbili na mia tano na ishirini ya ghadhabu ya mwisho nayo pia iliisha, kama vile siku za ghadhabu ya kwanza zilivyokuwa zimeisha wakati wa mwisho katika mwaka wa 1798. “Baada ya siku hizo,” kama anavyorejelea Yeremia, ndipo baadaye Paulo alilinena. Paulo analirejelea “baada ya siku hizo” la Yeremia mara mbili, kwa kuwa Paulo hashughulikii tu agano lililopaswa kuwekwa “baada ya siku hizo,” bali lililo la muhimu zaidi ni kwamba anaitambulisha kazi ya Kristo kama Kuhani Mkuu.

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.

Nokwaka oela nowa okuwanithapo, okwa wanithile ndjoka dha yelithwa fiyo aluhe. Opo yo Omhepo Iyapuki oye tuhe omushangi: oshoka konima sho a tumbula nale ta ti, Eyi oye ehangano ndyoka ndika ningi na yo, konima yomatango ngoka, ta ti Omwene, ndika tula omilandu dhange momitima dhawo, nomomadiladhilo ghawo ndika yi nyola; notho omatimba ghawo nomiiyululi yawo itandi yi dhimbulula vali. Paife apa pe na etokolo lyomatimba ngaga, kape na vali eyambo lyetimba. Ongawo hano, ovamwatate, molwa oonghenda yokuya mo pOndjo Iyapuki shili momeva gaJesus, mompito omupe nomunamwenyo, ndjoka e tu yelulile, okupitila momuteya, okutya, ombelela yakhe; noku na Omupristeri Omukuluntu pombinga yongulu yaKalunga. Ovaheberi 10:14–21.

The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links 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.

Kristoren agerpenaren marah ikuspeneko profezia eta historia profetikoko chazon ikuspenaren bi mila bostehun eta hogei urteko profezia lotzen dituzten berrehun eta hogei urteek, bi garai profetiko horien hasiera elkarren artean lotzen dute, gizadiaren eta jainkotasunaren uztarketa irudikatzen duen lotura sinboliko baten bidez; hori da Kristok hirugarren aingeruaren mugimenduan gertatzen den garbiketan burutzen duen obra, eta ehun eta berrogeita lau mila horiekin egiten duen itunaren emaitza da.

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 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.

Chazon la muono, kinachodhihirisha kukanyagwa chini kwa hekalu, ni muono wa wanadamu waliokanyagwa chini na dhambi tangu uasi wa Adamu katika Bustani ya Edeni; na muono wa marah, unaodhihirisha kazi ya Kristo ya kulirudisha na kulitakasa hekalu, vyote viwili vilitimizwa tarehe 22 Oktoba 1844. Zipo unabii mbili za miaka elfu mbili mia tano na ishirini za ghadhabu ya Mungu, zinazowakilisha kukanyagwa chini kwa jeshi na patakatifu.

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.

Bwo buhanuzi bwombi bugereranya gukandagirirwa kw’abantu, ni ukuvuga ukwo kugarurwaho n’iyerekwa rya marah. Ayo makuba abiri y’uburakari bw’Imana ku bwoko bwayo agereranya uburakari buri ku bantu bacumuye, bari kuzakizwa no kugarurwa gusa n’umurimo wa Kristo wo kongera kubaka no kweza urusengero rwaguye.

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 ruled 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.

Lisungu limoili liandamukila bumobumwe bwa ntete ya juu na ntete ya chini ya wanadamu. Katika kuanguka kwa Adamu, ntete ya chini ilitwaa ukuu juu ya ntete ya juu, na kusudi la Kristo kwa wanadamu lilikuwa kwamba ntete ya juu itawale juu ya ntete ya chini. Katika kuanguka kwa Adamu, ntete ya juu ilianguka chini ya tamaa za ntete ya chini, na kusudi la Mungu likageuzwa. Hili ndilo linalomaanishwa na “uongofu” wa kibiblia. Kuongoka kwamaanisha kurejeshwa kwa ntete ya juu katika mahali pake pa utawala juu ya ntete ya chini. Kuongoa kwamaanisha kugeuza, au kupindua juu chini.

The first indignation against the northern kingdom, was the indignation against the lower nature who 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.

Ukucasuka kokuqala okumelene lombuso wasenyakatho kwakuyikucasuka okumelene lemvelo ephansi eyabeka imvelo ephakemeyo ngaphansi kwayo ekwindeni. Lokho kucasuka kweza kuqala, ngoba uKristu waqalisa umsebenzi wokuhlengwa khona kanye lapho waqala khona kuqala; njalo kwaqala ngenkanuko yemvelo ephansi, eyayiyinkanuko yesifiso sokudla. UKristu waqala umsebenzi Wakhe ngezinsuku ezingamatshumi amane zokuzila ukudla.

“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.

“Kristo akamanya nti okusobola okutwala mu maaso obulungi enteekateeka ey’obulokozi, yalina okutandika omulimu gw’okununula omuntu ddala mu kifo awo okuzikirira we kwatandikira. Adamu yagwa olw’okwewaayo eri okwegomba kw’ennya. Okusobola okutegeeza omuntu obuvunaanyizibwa bwe obw’okugondera amateeka ga Katonda, Kristo yatandika omulimu Gwe ogw’obununuzi ng’alongoosezza empisa z’omubiri ez’omuntu. Okukendeera mu mpisa ennungi n’okuvunda kw’olulyo lw’abantu okusingira ddala biva ku kwewaayo eri okwegomba okwonoonefu.” 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 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.

Xezaba duyemîn li dijî xwezaya bilind bû, ku bi padîşahîya başûrê hatîye nîşandan, ku Orşelîm lê ye, ew bajar e ku Xwedê hilbijart ku navê Xwe tê de bihêle. Di 22ê Cotmeha 1844an de, xebata ku Mesîh mebest kir ku bike, û xebata ku ew niha pêk tîne, bi du darên Ezekiel tê nîşandan.

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.

Ezekieli anuu saŋgwe nyi esandiikane hamwe mu saŋgwe limwei ebyanda byosi, kiri kuhikya endagaano aho Kristo akyihyaho ekibi omu bantu be ebyanda byosi, kandi obuhangwa obwa haiguru n’obwa hansi bukagarurwa omu ntebeekanisa yaabwo ey’obufuzi eshemereire, kandi abantu bakagaruka kuba abahikiriire nate. Omu mbeera y’omuntu atakahindukire, obuhangwa obwa hansi obw’omuntu, obukikirizibwa ekiniga eky’okubanza, bwafuga obuhangwa obwa haiguru obw’omuntu obukikirizibwa ekiniga eky’aha muheru. N’ahabw’ekyo, ekiniga eky’okubanza kikaba kiri aha bwakabaka obw’omukono gwa bumoso, obwabaire buri “ahaiguru” mu mbeera y’ensi okukira obwakabaka obw’omukono gwa buryo.

The two hundred and twenty years that links 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.

Emyaka ebikumi bibiri mu abiri egihuumuza okwolesebwa kubiri okwa marah na chazon n’obwakatonda n’obuntu, mu ntandikwa yaabyo eya wamu, gyonna gikuŋŋaana ne gifuuka omuggo gumu Kristo bw’amaliriza omulimu gwa malayika ow’okusatu awamu n’abo obukumi kikumi mu enkumi ana mu enkumi nnya. Buno bwe bulag прорofesa obw’obusungu obw’oluvannyuma eri obwakabaka obw’obukiika obwaddyo obwegattibwa ku bulag прорofesa obw’okulabika mu 1844, kubanga endagaano egaba endowooza empya mu kukyuka, naye omubiri omupya (obwakabaka obw’obukiika obwa kkono) guzzaawo buggya ku kujja okw’okubiri mu kumyansa kw’eriiso.

Verse forty of Daniel eleven, identifies both time’s of the ends, 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.

Danyeli 11:40 inataja nyakati zote mbili za mwisho, na kwa kufanya hivyo inasisitiza mstari wa ndani na wa nje wa historia ya kinabii katika kipindi cha mnyama wa nchi wa Ufunuo sura ya kumi na tatu. Kweli zinazofunuliwa katika aya hiyo zinawakilisha mistari yote miwili ya ndani na ya nje ya ukweli ambayo Kristo alikuja kuitambulisha na kuitimiza ndani ya watu Wake. Ukweli kwamba ubinadamu uliounganishwa na uungu haufanyi dhambi, unawakilishwa katika nuru inayohusiana na athari ya kufunuliwa kwa maarifa, na unawakilisha ukweli wa ndani wa watu wa Mungu katika siku za mwisho. Nuru inayowakilishwa na vita kati ya mamlaka zinazoiongoza dunia hadi Har–Magedoni ndiyo ukweli wa nje wa watu wa Mungu katika siku za mwisho.

We will continue this study in the next article.

Twesangizamu okwiga kuno mu kigambo ekiddako.

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.

Ýĩrĩa ya Mwathani ĩkĩnjĩrĩria kũnjookera, ĩkiuga atĩrĩ, “Ningĩ wee mũndũ wa mũndũ, oye gathĩrĩ kamwe, ũgacandĩkeho atĩrĩ, ‘Nĩ kwa Juda, na nĩ kwa ciana cia Isiraeli arĩa andũ ake’; rĩrĩa ũcoke oye gathĩrĩ kangĩ, ũgacandĩkeho atĩrĩ, ‘Nĩ kwa Yusufu, gathĩrĩ ka Efraimu, na nĩ kwa nyũmba yothe ya Isiraeli arĩa andũ ake.’ Nagu ũmakũmanie hamwe, kamwe na gakwao, gatuĩke gathĩrĩ kamwe; nao magatuĩka kamwe moko-inĩ maku. Na hĩndĩ ĩrĩa ciana cia andũ aku magakwĩra, makiuga atĩrĩ, ‘Ndũgatũmenyithia ũhoro wa ũndũ ũyũ?’ ũgaacookeria atĩrĩ, ‘Ũguo nĩguo Mwathani Ngai ekuuga: Rora, nĩngĩoya gathĩrĩ ka Yusufu, karĩa karĩ moko-inĩ ma Efraimu, hamwe na mĩhĩrĩga ya Isiraeli arĩa arĩ hamwe nake, na nĩngĩkamatanĩria hamwe nako, o hamwe na gathĩrĩ ka Juda, ndĩgatuĩkĩria gathĩrĩ kamwe, nako gagatuĩka kamwe moko-inĩ makwa.’ Na matĩrĩa marĩa ũandĩkĩteho magatuĩka moko-inĩ maku mbere ya maitho mao. “Na ũmeere atĩrĩ, ‘Ũguo nĩguo Mwathani Ngai ekuuga: Rora, nĩngĩoya ciana cia Isiraeli kuuma gatagatĩ-inĩ ka ndũrĩrĩ iria ciũrĩire kũrĩ ciothe kũrĩa marĩ thiĩ, ndĩmacookanĩrie kuuma kũndũ guothe, ngĩmaingĩze bũrũri-inĩ wao bo; na nĩngĩmatũma taifa rimwe bũrũri-inĩ ũcio, igũrũ rĩa irĩma cia Isiraeli; na mũthamaki ũmwe nĩwe ũgatuĩka mũthamaki wao othe; nao matikagĩa tena marĩ mataifa meerĩ, kana kugayũrwo kũrĩ ũthamaki meerĩ rĩngĩ o na rĩrĩ. Tondũ matikĩhũthagia tena na mĩhianano yao, kana na indo ciao iria nĩ ithukĩ, kana na mahĩtia mao moothe; no nĩngĩmahonokia kuuma kũrĩa guothe kũrĩa metũũraga kũrĩa maahĩtie, ngĩmathambia; nĩguo magatuĩka andũ akwa, na niĩ ndĩgatuĩka Ngai wao. “Na Daudi ndungata yakwa nĩwe ũgatuĩka mũthamaki wao; nao othe magatuĩka na mũrĩithi ũmwe; nao makarĩkaga rĩrĩa ciira ciakwa, makamenyerera watho wakwa, na makawĩka. Nao magatũũra bũrũri-inĩ ũrĩa ndaheire Jakubu ndungata yakwa, kũrĩa ithe cianyu maatũũrire; nao magatũũra kuo, o bo na ciana ciao na ciana cia ciana ciao nginya tene na tene; na Daudi ndungata yakwa nĩwe ũgatuĩka mũnene wao nginya tene na tene. “Ningĩ nĩngĩkĩraga nao kĩrĩkanĩro kĩa thayũ; gĩgatũĩka kĩrĩkanĩro gĩa tene na tene hamwe nao; na nĩngĩmaikaga hamwe, ngĩmaingĩhithia, ngĩrĩke handũ hathaakũrũ hakwa gatagatĩ-inĩ kao nginya tene na tene. Hema yakwa nayo ĩgatuĩka hamwe nao; ee, niĩ ndĩgatuĩka Ngai wao, nao magatuĩka andũ akwa. Nacio ndũrĩrĩ cia kĩrĩra nĩigamenya atĩ niĩ, Mwathani, ndũtheragia Isiraeli, hĩndĩ ĩrĩa handũ hathaakũrũ hakwa hagatuĩka gatagatĩ-inĩ kao nginya tene na tene.’ ” Ezekiel 37:15–28.