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.
Ezekiel sura ya nane yili mu ngya zifwilo zinaimiisha vizazi vine vya Israeli ya kisasa, na mwanzo wa Israeli ya kisasa uliwakilishwanga kwa mfano na mwanzo wa Israeli ya kale. Histolia zizo mbili za mwanzo zinashuhudia mwisho wa Israeli ya kisasa wakati wa sheria ya Jumapili inayokaribia upesi. Mwanzo miwili ya Israeli, wa kale halisi na wa kisasa wa kiroho, unashuhudiwa na historia ya mwanzo ya ufalme wa kaskazini wa Israeli wakati ulipojitenga na Yuda.
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.
Omu Isela ya kala bakati ya kutelama mwana-ngombe ya wolo, bo vandaki kaka me basika na Ezipito na kokokisama ya profesi oyo ezalisi ete Nzambe akokómisa bango bokonzi moko. Lisolo ya Yeroboami, mokonzi ya liboso ya bokonzi ya nordi ya Isela, ezali na bizaleli wana mpenza. Yeroboami akimaki na Ezipito mpo na nkanda ya Salomo. Na nzela ya mosakoli Ahiya, apesamaki elaka ya esakweli ete akokómisama mokonzi likoló ya mabota zomi kati na zomi na mibale. Liboso ete profesi yango ekokisama, Yeroboami akimaki na Ezipito mpo na kotia mosika kati na ye mpe Salomo, kino Salomo akufaki.
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.
Na ikawa wakati huo, Yeroboamu alipokuwa akitoka Yerusalemu, nabii Ahiya, Mshilo, akamkuta njiani; naye alikuwa amejivika vazi jipya; nao wawili walikuwa peke yao shambani. Ahiya akalishika lile vazi jipya lililokuwa juu yake, akalirarua vipande kumi na viwili; naye akamwambia Yeroboamu, Jitwalie vipande kumi; kwa maana BWANA, Mungu wa Israeli, asema hivi, Tazama, nitaupasua ufalme na kuutoa katika mkono wa Solomoni, nami nitakupa wewe kabila kumi; (lakini atakuwa na kabila moja kwa ajili ya Daudi mtumishi wangu, na kwa ajili ya Yerusalemu, mji niliouchagua kutoka katika makabila yote ya Israeli;) kwa sababu wameniacha, nao wamemwabudu Ashtorethi, mungu wa Wasidoni, na Kemoshi, mungu wa Wamoabi, na Milkamu, mungu wa wana wa Amoni, wala hawakuenenda katika njia zangu, kufanya yaliyo haki machoni pangu, na kuzishika amri zangu na hukumu zangu, kama alivyofanya Daudi baba yake. Lakini sitautwaa ufalme wote katika mkono wake; bali nitamfanya kuwa mkuu siku zote za maisha yake kwa ajili ya Daudi mtumishi wangu, niliyemchagua, kwa sababu alizishika amri zangu na sheria zangu. Lakini nitautwaa ufalme katika mkono wa mwanawe, nami nitakupa wewe, yaani, makabila kumi. Na mwanawe nitampa kabila moja, ili Daudi mtumishi wangu awe na taa daima mbele zangu katika Yerusalemu, mji niliojichagulia kuuweka jina langu humo.
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.
Na nitakuokota, nawe utatawala kulingana na yote ambayo nafsi yako yatamani, nawe utakuwa mfalme juu ya Israeli. Tena itakuwa, ikiwa utasikiliza yote nikuamuruyo, nawe utakwenda katika njia zangu, na kufanya yaliyo haki machoni pangu, kwa kushika amri zangu na maagizo yangu, kama alivyofanya Daudi mtumishi wangu; basi nitakuwa pamoja nawe, nami nitakujengea nyumba iliyo imara, kama nilivyomjengea Daudi, nami nitakupa Israeli. Nami kwa ajili ya hayo nitautesa uzao wa Daudi, lakini si milele. Kwa hiyo Sulemani akataka kumuua Yeroboamu. Yeroboamu akaondoka, akakimbilia Misri, kwa Shishaki mfalme wa Misri, naye akawa huko Misri hata kufa kwake Sulemani. Na mambo mengine ya Sulemani, na yote aliyoyafanya, na hekima yake, je! hayakuandikwa katika kitabu cha mambo ya Sulemani? Na siku za Sulemani alizotawala katika Yerusalemu juu ya Israeli yote zilikuwa miaka arobaini. Sulemani akalala pamoja na baba zake, akazikwa katika mji wa Daudi baba yake; naye Rehoboamu mwanawe akatawala mahali pake. 1 Wafalme 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.
Mfalme Sulemani alipokufa, ufalme ulipaswa kugawanywa, naye Yeroboamu alikuwa mfalme juu ya kabila kumi za kaskazini, na mwana wa Sulemani, Rehoboamu, alikuwa mfalme huko Yerusalemu. Kabla ya mgawanyiko wa makabila kutokea, Yeroboamu alihitaji kutoka Misri.
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.
Uye Rehoboamu yagiye i Shekemu, kuko Abisirayeli bose bari baje i Shekemu kugira ngo bamugire umwami. Nuko Yerobowamu mwene Nebati, wari ukiri muri Egiputa, abyumvise—kuko yari yarahungiye kure y’umwami Salomo, kandi Yerobowamu yari atuye muri Egiputa—batuma kumuhamagara. Yerobowamu n’iteraniro ryose rya Isirayeli baraza, bavuga na Rehoboamu bati: “So yatugizeho umugogo uremereye; none rero, koroshya umurimo ukomeye wa so n’umugogo we uremereye yadushyizeho, natwe tuzagukorera.” Arababwira ati: “Mugende, mumare indi minsi itatu, maze muzongere mugaruke aho ndi.” Abantu baragenda. 1 Abami 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.
Rehoboam’ın o üç gün boyunca ne kadar akılsızca davrandığının öyküsü, suçu onun ihtiyar adamların öğüdünü akılsızca reddetmesine yükler; ancak oymaqların ayrılması peygamberlikte önceden bildirilmişti, bu nedenle şu ya da bu şekilde yine gerçekleşecekti. Burada, gelecekteki bir makale için, ayrılma sürecinin özellikle üç gün olarak tanımlandığını kaydetmek yerindedir. İki krallık, Milleritlerin tarihi sırasında yeniden tek bir krallık olur; ve kuzey ile güney oymaqları Millerit tarihi sırasında, yani Vahiy 14. bölümdeki üç meleğin gelişi olan zaman dilimi içinde, tek bir krallık hâline geldiklerinde, Millerit tarihindeki o üç melek Rehoboam’ın kararının üç günüyle örneklendirilmişti. 1798’den 1844’e kadar üç meleğin geldiği o kırk altı yıl, Mesih’in Yuhanna 2. bölümde yıkılmış bir tapınağı ayağa kaldırması için gerekli olacağını söylediği üç simgesel gün de idi; ancak incelemenin o kısmı gelecekteki bir makale içindir.
When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.
Aho Rehoboam aheire amuana obukengu omubazo gwe aha muheru gwa ebiro bisatu, obukama bwabaire bugabukamu.
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.
Basi Israyeli yose ilipoyaona kwamba mfalme hakuwasikiliza, watu wakamjibu mfalme, wakisema, Tuna sehemu gani katika Daudi? wala hatuna urithi katika mwana wa Yese; enendeni hemani mwenu, Ee Israeli; sasa jitazame nyumba yako mwenyewe, Daudi. Basi Israeli wakaenda zao hemani mwao. Lakini wana wa Israeli waliokaa katika miji ya Yuda, Rehoboamu akawatawala. Ndipo mfalme Rehoboamu akamtuma Adoramu, aliyekuwa juu ya kodi; na Israeli wote wakampiga kwa mawe, akafa. Kwa hiyo mfalme Rehoboamu akafanya haraka kupanda gari lake, akimbilie Yerusalemu. Basi Israeli wakaasi juu ya nyumba ya Daudi hata leo. Ikawa, Israeli wote waliposikia ya kwamba Yeroboamu amerudi tena, wakatuma watu wakamwita aje kusanyikoni, wakamfanya kuwa mfalme juu ya Israeli wote; hapakuwa na mtu aliyeifuata nyumba ya Daudi, ila kabila ya Yuda peke yake. 1 Wafalme 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.
Ukutabiri ya kwamba Yeroboamu angepewa ufalme ulikuwa umetimizwa, nao ulitimia wakati alipokuwa ametoka Misri. Kwa kuwa na wivu kwamba patakatifu pa Mungu palikuwa katika mji wa Yerusalemu, mji ambao Mungu alikuwa ameuchagua kuweka jina lake humo, Yeroboamu akaanza kuiga kwa hila patakatifu, ukuhani, na ibada ambayo ilikuwa imeamriwa kutekelezwa Yerusalemu peke yake. Kazi ya Yeroboamu ya kuanzisha mfumo bandia wa ibada katika makabila kumi ya kaskazini ni ulinganifu wa moja kwa moja na uasi wa Haruni na ndama wa dhahabu, na hivyo hutoa ushuhuda mwingine, si tu kwa sheria ya Jumapili inayokaribia kuja, bali pia kwa uasi wa mwaka 1863.
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.
Jeroboamu akasema moyoni mwake, Sasa ufalme utarudi kwa nyumba ya Daudi. Ikiwa watu hawa watakwea kwenda kutoa dhabihu katika nyumba ya Bwana huko Yerusalemu, ndipo mioyo ya watu hawa itamrudia bwana wao, yaani, Rehoboamu mfalme wa Yuda; nao wataniua, kisha watarudi tena kwa Rehoboamu mfalme wa Yuda. Kwa hiyo mfalme akafanya shauri, akatengeneza ndama wawili wa dhahabu, akawaambia, Ni taabu nyingi kwenu kwenda Yerusalemu; tazama miungu yako, Ee Israeli, iliyokupandisha kutoka nchi ya Misri. Akamweka mmoja huko Betheli, na huyo mwingine akamweka Dani. Jambo hili likawa dhambi; kwa maana watu walikwenda kuabudu mbele ya huyo mmoja, hata huko Dani. Naye akafanya nyumba za mahali pa juu, akafanya makuhani waliotoka miongoni mwa watu wa hali ya chini, ambao hawakuwa wa wana wa Lawi. Naye Jeroboamu akaweka sikukuu katika mwezi wa nane, siku ya kumi na tano ya mwezi huo, mfano wa sikukuu iliyo katika Yuda, naye akatoa sadaka juu ya madhabahu. Ndivyo alivyofanya huko Betheli, akitoa dhabihu kwa wale ndama aliowafanya; naye akaweka huko Betheli makuhani wa mahali pa juu alipofanya. Basi akatoa sadaka juu ya madhabahu aliyoifanya huko Betheli siku ya kumi na tano ya mwezi wa nane, yaani, mwezi aliouazimu kwa moyo wake mwenyewe; akaweka sikukuu kwa wana wa Israeli; naye akatoa sadaka juu ya madhabahu, akafukiza uvumba. 1 Wafalme 12:26–33.
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.
Ukuvukela kukaJerobhowamu kunikeza omunye umugqa weqiniso ongabekwa phezu kokuvukela kuka-Aroni, ukuvukela kophondo lwamaProthestani ngo-1863, nokuvukela kophondo lwamaRiphabhulikhi emthethweni weSonto ozayo maduze; futhi ngokwenza lokho kwandisa ubufakazi besiprofetho. Ekuvukeleni kwethole legolide lika-Aroni, iNkosi yashintsha indlela eyayimisiwe yokukhetha ubupristi.
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.
Uhozi mbere y’ubwigomeke, impfura yo mu muryango uwo ari wo wose yagombaga kuba umwe mu bagize ubuherezi. Ariko mu bwigomeke bwa Aaroni bwo ku byerekeye inyana y’izahabu, umuryango wa Lewi ni wo wonyine wahagaze ku ruhande rwa Mose. Kubera iyo mpamvu Imana yahinduye uburyo yari yarategetse bwo kubonamo abagabo b’ubuherezi, kandi uhereye icyo gihe, umuryango wa Lewi ni wo wonyine wari kuzagira ubuherezi.
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.
Mose alipoona ya kuwa watu walikuwa uchi; (kwa maana Aroni alikuwa amewafanya kuwa uchi hata aibu yao miongoni mwa adui zao;) ndipo Mose akasimama langoni pa marago, akasema, Ni nani aliye upande wa Bwana? na aje kwangu. Wana wote wa Lawi wakakusanyika kwake. Akawaambia, Bwana, Mungu wa Israeli, asema hivi, Jifungeni kila mtu upanga wake ubavuni mwake, mkapite huku na huku toka lango hata lango katika marago yote, mkamwue kila mtu ndugu yake, na kila mtu rafiki yake, na kila mtu jirani yake. Wana wa Lawi wakafanya sawasawa na neno la Mose; wakaanguka watu katika siku ile wapata elfu tatu. Kutoka 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.
ئېربۇئام خۇدا ھارۇننىڭ ئاسىيلىقى جەريانىدا ئەمەلگە ئاشۇرغان ئىشنى ساختىلىق بىلەن تەقلىد قىلدى؛ چۈنكى خۇدا لاۋى قەبىلىسىدىن يېڭى بىر كاھىنلىقنى تۇرغۇزغان ئىدى، ئەمما يېربۇئام «لاۋى ئوغۇللىرىدىن بولمىغان، خەلقنىڭ ئەڭ تۆۋەنلىرىدىن كاھىنلارنى تەيىنلىدى». شىمالدىكى ئون قەبىلە پادىشاھلىقىنىڭ باشلىنىشىدىكى بۇ ئاسىيلىق، ھارۇننىڭ ۋە ئۇسسۇلغا چۈشكەن ئەخمەقلەرنىڭ ئاسىيلىقىغا پاراللېل كېلىدۇ. بۇ ئاسىيلىق مىسىردىن چىققاندىن كېيىن، بىر پادىشاھلىقنىڭ تىكلەنىدىغانلىقىنى ۋەدە قىلغان پەيغەمبەرلىك ئەمەلگە ئاشقان ھالدا يۈز بەرگەن ئىدى. ھەر ئىككى ئەھۋالدا، كاھىن تاللاشتىكى ئالدىنقى تۈزۈمدىن ئۆزگىرىش بولغان يېڭى بىر كاھىنلىق تىكلەندى.
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.
Uasi wa ndama wa dhahabu wa Aroni ulirudiwa, lakini ukaongezwa maradufu na Yeroboamu, kwa maana alifanya ndama wawili wa dhahabu na kuwaweka katika miji miwili. Mji wa Dani unawakilisha siasa ya dola, kwa kuwa Dani maana yake ni “kuhukumu”, na mji wa Betheli unawakilisha siasa ya kanisa, kwa kuwa Betheli maana yake ni “nyumba ya Mungu”. Ndama wa dhahabu walikuwa na ishara ileile kama ndama wa Aroni, lakini pamoja na ushuhuda ulioongezwa wa muungano wa Kanisa na Serikali kama unavyowakilishwa na miji hiyo miwili. Ndama alikuwa aina ya juu kabisa ya sadaka ya kipagani, na kwa hiyo anawakilisha sadaka bandia ya Kristo. Dhahabu ni ishara ya Babeli, na ndama alikuwa sanamu ya mnyama. Kama vile Aroni alivyoweka rasmi siku ya uongo ya ibada, Yeroboamu naye pia aliweka rasmi sikukuu, na akahakikisha kwamba tarehe ya sikukuu hiyo haikupatana na wakati wa ibada ya kweli huko Yerusalemu.
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.
Elemu nyonso ya mobeko ya mokolo ya Lomingo oyo ezali koya nokinoki emonisami na litatoli ya botomboki ya Yeroboami: mbeka ya lokuta (mwana-ngɔmbɛ), Klisto ya lokuta (etumbelo), elilingi ya nyama (bosangani ya Lingomba mpe Leta), mokolo ya lokuta ya losambo (Lomingo), mpe bonganganzambe 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.
Kutandikwa kwa Israeli wa kale, kutandikwa kwa makabila kumi ya kaskazini kama ufalme, na kutandikwa kwa Uadventista vyote vina vipengele vilevile vya kinabii, na kwa pamoja vinatambulisha vipengele vya kinabii vya sheria ya Jumapili inayokuja upesi. Israeli wa kale alikuwa ametoka katika utumwa wa Misri, Yeroboamu alitoka Misri ambako alikuwa amekimbilia ili kuepuka mateso ya Solomoni, na Uadventista wa Kimilleri ulikuwa ndiyo kwanza umetoka katika utumwa wa upapa.
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.
Ubukuhani bwa Levi bwashyizweho mu gihe cy’ubwigomeke bwa Aroni, ubukuhani bw’impimbano bw’abo hasi cyane mu bantu bushyirwaho mu buhamya bwa Yerobowamu, kandi igihe Umwami yagiranaga isezerano n’Abadivantisiti b’Abamilerite, nk’uko Petero abivuga, Abamilerite bari “urubyaro rwatoranyijwe, ubukuhani bwa cyami, ishyanga ryera, abantu bihariye; kugira ngo mwamamaze ishimwe ry’uwo wabahamagaye abakura mu mwijima akabinjiza mu mucyo we w’igitangaza.” Umucyo Abamilerite bari barahamagariwe ni umucyo w’imitako ya Miller yagaragajwe ku bisate bibiri bya Habakuki, byari byaragereranyijwe mu mateka y’ubwigomeke bwa Aroni n’ibisate bibiri by’Amategeko Cumi. Umwijima bahamagawe kuvamo wari Ibihe by’Umwijima by’ubutegetsi bwa papa, byari byaragereranyijwe n’umwijima w’uburetwa bwo muri Egiputa.
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.
Kristo alisimamisha Hekalu lile lililokuwa limekanyagwa chini na upagani na upapa katika muda wa miaka arobaini na sita, tangu 1798 hadi 1844. Alipokuwa amelijenga Hekalu hilo, ndipo, akiwa Mjumbe wa Agano, akaja ghafula katika Hekalu Lake tarehe 22 Oktoba 1844; kwa maana alikuwa amelisimamisha Hekalu lililokuwa limekanyagwa chini na kuharibiwa, naye pia akawatakasa ukuhani uliowakilishwa na kabila la Lawi.
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.
Ariko ni nde ushobora kwihanganira umunsi wo kuza kwe? Kandi ni nde uzahagarara igihe azabonekera? Kuko ameze nk’umuriro w’umucuzi utunganya ibyuma, kandi nk’isabune y’umumeshi. Kandi azicara nk’utunganya kandi weza ifeza; kandi azeza bene Lewi, abakuremo umwanda nk’uko bakura mu izahabu no mu ifeza, kugira ngo batambire Uwiteka ituro mu gukiranuka. Ni bwo ituro ry’u Buyuda n’i Yerusalemu rizanezeza Uwiteka, nk’uko byari bimeze mu minsi ya kera, no mu myaka ya mbere. Malaki 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.
Na Octoba 22, 1844, Kristu kwiza mboloko na tempeli ye mpe akota na kondimana elongo na bato oyo bazalaki komonisama na bonganga-nzambe ya Balevi; kasi na 1863, bazongelaki botomboki ya Arona, mpe bonganga-nzambe ya Bamilerite ebongwanaki kino ekómaki bonganga-nzambe ya Laodikia, ndenge emonisami na bonganga-nzambe ya Yeroboama ya bato ya nse koleka nyonso, mpe na bazoba oyo bazalaki kobina ya Arona. Nzokande litatoli ya botomboki ya Yeroboama ezali na litatoli moko ya monene koleka ya botomboki ya 1863. Tango Yeroboama abandisaki ebongiseli na ye ya lokuta ya losambo, moprofeta moko uta na Yerusaleme atindamaki mpo na kopamela botomboki ya Yeroboama, lokola emonisamaki na ndenge Adventisme ya Bamilerite ekambamaki mpo na kondima Sabata ya Mibeko Zomi lokola mokolo ya bopemi.
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.
Adventismu lwaki yalikwata obutanga bwa malaika wa butatu ne nshila ya Bwikalo Bwashila, baali cilandilo ca kukanda ku ba-Protestanti abo abakaanina obutanga ubwakulunduluka bwa kusokololwa kwa ifyakafiswemo, uko kwatendeke pa nshita ya mpela mu 1798. Nga fintu Israele wa kale aalibalile Isabata mu bu-pondo bwabo bwa mu Egipti, eko no lukuta mu matololo lwali lwalibalile Isabata pa nshita iyo 1798 yafikile. Obutanga ubwakulunduluka bwa mbila ya nshita ya bupingushi, iyo yaletelwe na ba-Millerite, pa kulekelesha bwalitungulwile ku Bwikalo Bwashila ne ku mafunde yakwe Lesa.
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.
Ule mwanga ulifika tarehe 22 Oktoba, 1844, nao uliwakilisha karipio la ibada ya uongo kwa wale waliokuwa wameitwa watoke kabisa katika mafundisho ya uongo ya Ukatoliki. Ibada ya jua ndiyo alama ya mamlaka ya Ukatoliki juu ya makanisa yaliyorejea katika zizi lake. Karipio hilo linawakilishwa katika uzinduzi wa Yeroboamu wa mfumo wake wa uongo wa ibada.
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.
ئێستا یەروبعام لە مانگی هەشتەمدا، لە ڕۆژی پانزەی مانگ، جەژنێکی دانا، وەک ئەو جەژنەی کە لە یەهودادا بوو؛ و لەسەر قوربانگاکە قوربانی پێشکەش کرد. لە بێتئێل هەمان شتێکی کرد، بۆ گوسالەکانەی کە خۆی دروستی کردبوون قوربانی سەربڕی؛ و لە بێتئێل ئەو کاهینانەی شوێنە بەرزەکانی کە خۆی دروستی کردبوون دانان. جا لە ڕۆژی پانزەی مانگی هەشتەمدا، هەر لەو مانگەی کە لە دڵی خۆیدا داهێنابوو، لەسەر ئەو قوربانگایەی کە لە بێتئێل دروستی کردبوو قوربانی پێشکەش کرد؛ و بۆ نەوەکانی ئیسرائیل جەژنێکی دانا؛ و لەسەر قوربانگاکە قوربانی پێشکەش کرد و بخوور سوتاند. و ئەوەتا، پیاوێکی خودا لە یەهودا بە فەرمانی یەزدان هاتە بێتئێل؛ و یەروبعام لەلای قوربانگاکە ڕاوەستابوو تاکو بخوور بسوتێنێت. ئەویش بە وشەی یەزدان دژ بە قوربانگاکە هاواری کرد و گوتی: «ئەی قوربانگا، ئەی قوربانگا، یەزدان ئاوا دەفەرموێت: ئەوەتا، منداڵێک بۆ ماڵی داود لەدایک دەبێت، ناوی یۆشیایە؛ و لەسەر تۆ ئەو کاهینانەی شوێنە بەرزەکان قوربانی دەکات کە لەسەر تۆ بخوور دەسوتێنن، و ئێسکی خەڵک لەسەر تۆ دەسوتێندرێت.» و هەمان ڕۆژ نیشانەیەکی دا و گوتی: «ئەمە ئەو نیشانەیەیە کە یەزدان فەرموویەتی؛ ئەوەتا، قوربانگاکە دەشکێت، و ئەو خۆڵەمێشەی لەسەرییە دەڕژێت.» جا کاتێک پاشا یەروبعام قسەی ئەو پیاوەی خودای بیست، کە لە بێتئێل دژ بە قوربانگاکە هاواری کردبوو، دەستی لە قوربانگاکە درێژ کرد و گوتی: «بیگرن!»
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.
Û destê wî ya ku li dijî wî dirêj kiribû jî hişk bû, wisa ku nikaribû wê dîsa berê xwe ve bikşîne. Gorî nîşana ku mêrê Xwedê bi peyva Xudan dabû, gorîgeh jî şikest, û xwelî ji ser gorîgehê rijya. Û padîşah bersiv da û ji mêrê Xwedê re got: Niha rûyê Xudan, Xwedayê xwe, têkildarî min bike û ji bo min dua bike, da ku destê min dîsa ji min re vegere. Û mêrê Xwedê ji Xudan xwest, û destê padîşah dîsa ji wî re hate vegerandin, û bû wekî berê. Û padîşah ji mêrê Xwedê re got: Bi min re wer mala min, xwe nû bike, û ez ê xelatekê bidim te. Lê mêrê Xwedê ji padîşah re got: Heger tu nîvê mala xwe bidî min jî, ez ê bi te re neçim hundir; li vê cîhê ne nanê bixwim ne jî avê vexwim. Çimkî bi peyva Xudan wisa hate fermankirin min, ku dibêje: Nan nexwe, av venexe, û ji heman rêya ku hatî venegere. Wisa ew ji rêyekî din çû, û bi wê rêya ku hatibû Bêtêlê venegerîya. 1 Padîşahan 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.
Na kuendana na uasi wa ndama wa dhahabu katika ushuhuda wa Haruni na Yeroboamu, kuanzishwa halisi kwa mfumo wa uongo wa ibada ambao Yeroboamu aliweka pia kunajumuishwa katika ushuhuda wake. Uzinduzi huo unaonyesha tofauti kati ya ibada iliyopaswa kutekelezwa Yerusalemu na mfumo wa bandia wa Yeroboamu. Tangu 1798 hadi 1844, Bwana aliwatoa watu wake kutoka katika giza la utawala wa upapa na kuwaleta katika nuru ya ajabu ya unabii inayowakilishwa na malaika watatu wa Ufunuo kumi na nne. Makanisa ya Kiprotestanti yaliikataa nuru hiyo, na kwa kufanya hivyo yakawa binti za Ukatoliki mwaka 1844.
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.
Ukusenga kwa Yerobowamu kwagereranya gahunda y’ugusenga y’Abagatolika, kandi mu nkuru yiwe ubwami bwo mu buraruko bwa Isirayeli bugereranya gahunda y’ikinyoma y’Ubugatolika Abaporotesitanti bo mu mateka y’Abamilerite bahisemwo kugumamwo. Ikimenyetso c’iyo gahunda ni ugusenga izuba.
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.
Baanyo abeesigwa era ab’amagezi abaayingira mu Kifo Ekisinga Obutukuvu nga October 22, 1844, baali baakiikirira okunenya Abapolotesitante abaali baakakomawo mu buyinza bwa Obukatoliki, ne bafuuka bawala ba Rooma. Mu kutandikibwawo kw’enkola ya Yerobowaamu ey’obulimba ey’okusinza, nnabbi yava mu Yuda n’ajja n’anenya Yerobowaamu, bwe kityo n’afuuka ekifaananyi ky’abo abawala abeesigwa abaayingira mu Kifo Ekisinga Obutukuvu ne bakulemberwa okutegeera amateeka ga Katonda. Ebyafaayo bya nnabbi oyo n’okunenya kwe eri Yerobowaamu birimu okuyigiriza kungi nnyo nga bwe tulowooza ku bujeemu bwa 1863, naye ebyafaayo ebyo biteekwa okulindako okutuusa enkomerero lw’eneeteekebwa wamu n’entandikwa.
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.
Ibikorwa by’itangiriro bya Isirayeli ya kera, ubwami bwa Yerobowamu, na Isirayeli y’iki gihe byose birahurirana, kandi hamwe bitanga abahamya batatu b’iherezo ry’inyamaswa y’isi yo mu Ibyahishuwe igice cya cumi na gatatu, igihe cy’itegeko ryo ku Cyumweru rigiye kuza vuba. Abizerwa bo mu Badivantisiti b’Abamilerite ku wa 22 Ukwakira 1844, bahindutse ihembe nyakuri ry’Abaporotesitanti ry’iyo nyamaswa y’isi, kandi babikoze mu mateka yatangiye mu gihe cy’iherezo mu 1798. Umwaka wa 1798 wari intangiriro y’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, ari bwo Leta Zunze Ubumwe za Amerika, n’ishyirwaho ry’ihembe nyakuri ry’Abaporotesitanti ry’Ubwadivantisiti muri Leta Zunze Ubumwe za Amerika. Muri ayo mateka y’itangiriro hagaragazwa amateka y’iherezo ya Leta Zunze Ubumwe za Amerika, kuko Yesu buri gihe yerekana iherezo ry’ikintu akoresheje intangiriro y’ikintu.
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.
Batongam baingong damdinapagpapatotoo ng sinauna, makabago, at ng Israel ni Jeroboam ay naglalarawan ng wakas ng hayop ng lupa, ngunit mayroon ding isa pang pagwawakas na kailangang mailagay muna bago ilahad ang patotoo ng propetang nagmula sa Juda at sumaway kay Jeroboam. Ang kasaysayan ng pagwawakas na kailangang isama ay ang pagwawakas ng mga kahariang hilaga at timog ng Israel ayon sa pagkakakatawan ng propetang si Ezekiel.
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.
Kisiibwe nti kye tuliko kati okulaga kwe kuli nti obujeemu bwa 1863 bwateekebwako akabonero n’eby’omuzizo ebisooka mu Ezeekyeri essuula munaana, nga bwe yali ekifaananyi ky’obuggya. Bwe tunaamala okukola ku nkomerero y’obwakabaka obw’omu bukiika kkono n’obw’omu bukiika ddyo nga bwe bukiikirirwa Ezeekyeri, tunaaba tulina obujulizi obusinga ddala obulamu okuwanirira nti obujeemu bwa 1863 bwayolesebwa n’obujeemu bwa Alooni ne Yerobowaamu, era nti bwanjula entandikwa y’ekisooka ku mirembe ena egy’Obwadiventi bwa Lawodikiya.
We will continue this study in the next article.
Tokosala koyekola oyo na lisolo oyo ekolanda.
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:
Yehova’nın sözü yine bana geldi ve dedi: “Sen de, ey insanoğlu, kendine bir değnek al ve üzerine şunu yaz: Yahuda için ve onun yoldaşları olan İsrail oğulları için. Sonra başka bir değnek al ve üzerine şunu yaz: Yusuf için, Efrayim değneği için ve onun yoldaşları olan bütün İsrail evi için. Ve onları birbirine bir değnek olmak üzere birleştir; elinde bir olacaklar. Halkının çocukları sana konuşup, ‘Bunlarla ne demek istediğini bize bildirmeyecek misin?’ dediklerinde onlara de ki, Rab Yehova şöyle diyor: İşte, Efrayim’in elinde bulunan Yusuf’un değneğini ve onun yoldaşları olan İsrail oymaklarını alacağım; onları onunla, Yahuda’nın değneğiyle birleştireceğim ve onları bir değnek yapacağım; elimde bir olacaklar. Üzerlerine yazdığın değnekler gözleri önünde elinde olacak. Ve onlara de ki, Rab Yehova şöyle diyor: İşte, gitmiş oldukları uluslar arasından İsrail oğullarını alacağım, onları her yandan toplayacağım ve onları kendi topraklarına getireceğim:”
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.
Na nitawafanya kuwa taifa moja katika nchi, juu ya milima ya Israeli; naye mfalme mmoja atakuwa mfalme wao wote; wala hawatakuwa tena mataifa mawili, wala hawatagawanyika tena kamwe kuwa falme mbili. Wala hawatajitia unajisi tena kwa sanamu zao, wala kwa vitu vyao vya machukizo, wala kwa maasi yao yoyote; bali nitawaokoa kutoka makao yao yote ambayo ndani yake wamefanya dhambi, nami nitawatakasa; hivyo watakuwa watu wangu, nami nitakuwa Mungu wao. Na mtumishi wangu Daudi atakuwa mfalme juu yao; nao wote watakuwa na mchungaji mmoja; nao watakwenda katika hukumu zangu, na kuzishika amri zangu, na kuzitenda. Nao watakaa katika nchi niliyompa Yakobo mtumishi wangu, ambayo baba zenu walikaa ndani yake; nao watakaa humo, wao, na watoto wao, na watoto wa watoto wao milele; naye mtumishi wangu Daudi atakuwa mkuu wao milele. Tena nitafanya agano la amani nao; litakuwa agano la milele nao; nami nitawaweka, na kuwazidisha, nami nitaweka patakatifu pangu katikati yao milele. Tena maskani yangu itakuwa pamoja nao; naam, nitakuwa Mungu wao, nao watakuwa watu wangu. Nao mataifa watajua ya kuwa mimi, Bwana, ndiye nitakasaye Israeli, hapo patakatifu pangu litakapokuwa katikati yao milele. Ezekieli 37:15–28.