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.
Ebikolwa eby’ennyinyalize ennya ebiri mu Ezeekyeri essuula ey’omunaana, biyimirira emirembe ennya gya Isirayiri ey’omu biro bya leero, era entandikwa ya Isirayiri ey’omu biro bya leero yafaananyizibwa entandikwa ya Isirayiri ey’edda. Ebyafaayo ebyo byombi eby’entandikwa biwa obujulizi ku mukkomerero gwa Isirayiri ey’omu biro bya leero mu kiseera ky’eteeka lya Sande erirituuka amangu. Entandikwa zombi eza Isirayiri, ey’edda ey’omubiri n’ey’omu biro bya leero ey’omwoyo, zikakasibwa ebyafaayo eby’entandikwa eby’obwakabaka obwa mu bukiikakkono bwa Isirayiri bwe bwawukana ne 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.
Isirayiri ey’edda bwe baakoleza ennyana ya zaabu, baali bamaze okuva mu Misiri, mu kutuukiriza kw’obunnabbi obwalangirira nti Katonda alibafuula obwakabaka. Ebyafaayo bya Yerobowaamu, kabaka asooka w’obwakabaka obwa mu bukiikakkono bwa Isirayiri, birimu ebyo bennyini. Yerobowaamu yaddukira mu Misiri olw’obusungu bwa Sulemaani. Era yali yaweereddwa obusuubizo bw’obunnabbi okuva eri nnabbi Akiya nti alifuulibwa kabaka ku bika kkumi ku bika kkumi n’ebiri. Nga obunnabbi tebunnatuukirizibwa, Yerobowaamu n’addukira mu Misiri okweyawula okuva eri Sulemaani okutuusa Sulemaani lwe yafa.
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.
Awo olwatuuka, mu kiseera ekyo Yerobowaamu bwe yava mu Yerusaalemi, nnabbi Akiya ow’e Siiro n’amusisinkana mu kkubo; era yali yeebikkidde olugoye olupya; bombi baali bokka mu nnimiro. Awo Akiya n’alyuula olugoye olupya olwali ku ye, n’alugabanya mu bitundu kkumi n’ebiri. N’agamba Yerobowaamu nti, Twala ebitundu kkumi; kubanga bw’ati bw’ayogera Mukama, Katonda wa Isirayiri: Laba, ndiyiirula obwakabaka okuva mu mukono gwa Sulemaani, era ndikuwa ebika kkumi: (Naye alisigala n’ekika kimu olw’omuddu wange Ddaudi, era olw’Yerusaalemi, ekibuga kye nnalonda okuva mu bika byonna bya Isirayiri:) Kubanga bansuddeko, ne basinza Asetoresi omukazi katonda w’Abasidoni, ne Kemosi katonda w’Abamowaabu, ne Milikomu katonda w’abaana ba Amoni, so tebatambulira mu makubo gange, okukola ekituufu mu maaso gange, era n’okukuuma ebiragiro byange n’amateeka gange, nga bwe yakola Ddaudi kitaawe. Naye sirikutwala obwakabaka bwonna okuva mu mukono gwe; wabula ndimufuula omukulembeze mu nnaku zonna ez’obulamu bwe olw’omuddu wange Ddaudi gwe nnalonda, kubanga yakuumanga ebiragiro byange n’amateeka gange. Naye ndibuggya obwakabaka mu mukono gw’omwana we, era ndikukuwa ebika kkumi. Ate omwana we ndimuwanga ekika kimu, omuddu wange Ddaudi abeerenga n’ekitangaala bulijjo mu maaso gange mu Yerusaalemi, ekibuga kye nnalonda okuteeka erinnya lyange eyo.
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.
Nange ndikutwala, olifuga ng’omutima gwo bwe gweyagala byonna, era oliba kabaka wa Isirayiri. Era kinaaba nti bw’onoowuliranga byonna bye nkulagira, ne otambuliranga mu makubo gange, ne okoleranga ekituufu mu maaso gange, ng’okukuuma amateeka gange n’ebiragiro byange, nga Dawudi omuddu wange bwe yakola; ndiba naawe, ne nkuzimbira ennyumba ey’ensigama, nga bwe nnazimbira Dawudi, era ndikuwa Isirayiri. Era olw’ekyo ndibonereza zzadde lya Dawudi, naye si bulijjo. Awo Sulemaani n’anoonya okutta Yerobowaamu. Yerobowaamu n’alyuka, n’adduka e Misiri eri Sisaki kabaka wa Misiri, n’abeera e Misiri okutuusa Sulemaani lwe yafa. Era ebirala ebyakolebwa Sulemaani byonna, n’amagezi ge, si byawandiikibwa mu kitabo eky’ebikolwa bya Sulemaani? N’ebbanga Sulemaani lye yafugira mu Yerusaalemi Isirayiri yonna lyali emyaka amakumi ana. Sulemaani n’awummulira wamu ne bajjajja be, ne bamuziika mu kibuga kya Dawudi kitaawe; ne Rehoboowaamu mutabani we n’afugira mu kifo kye. 1 Bassekabaka 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.
Bwe yafa kabaka Sulemaani, obwakabaka bwali bulina okugabanyibwa, era Yeroboamu yali alina okuba kabaka ku bika kkumi eby’obukiikaddyo, ate omwana wa Sulemaani, Rehoboamu, yali alina okuba kabaka e Yerusaalemi. Ng’okugabanya ebika tekunnaba kubeerawo, Yeroboamu yali alina okuva e Misiri.
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.
Awo Rehoboamu n’agenda e Sekemu; kubanga Isirayiri yonna yali yazze e Sekemu okumufuula kabaka. Lwatuuka, Yerobowaamu mutabani wa Nebati, ng’akyali e Misiri, bwe yawulira ebyo, (kubanga yali adduse mu maaso ga kabaka Sulemaani, era Yerobowaamu yali abeera e Misiri;) ne batuma ne bamuyita. Awo Yerobowaamu n’ekibiina kyonna kya Isirayiri ne bajja, ne boogera ne Rehoboamu, ne bagamba nti, Kitammwe yatuzitoowaza ekikoligo kyaffe; kaakano kale, okendeeze omulimu oguzitoowera ogwa kitammwe, n’ekikoligo kye ekizito kye yatutikkako, naffe tunaakuweereza. N’abagamba nti, Mugende; muzzewo gye ndi nga wayise ennaku ssatu. Awo abantu ne bagenda. 1 Bassekabaka 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.
Ebiyogera ku ngeri Rehoboam gye yakolamu mu busirusiru mu nnaku ssatu, biteeka ensobi ku kugaana kwe okw’obusirusiru amagezi g’abakadde; naye okwawukana kw’ebika kwali kwaweereddwako obunnabbi, kale kyandibaddewo mu ngeri yonna. Kyetaagisa okwejjukira wano, olw’ekiwandiiko ekiddako, nti enkola y’okwawukana yalambikibwa ddala okuba ennaku ssatu. Obwakabaka obubiri bwafuuka obumu nate mu byafaayo by’Abamilerayiti; era bwe ebika eby’amambuka n’eby’amaserengeta byafuuka obwakabaka obumu mu byafaayo ebyo, ekiseera ekyo kye kya kutuuka kw’Abamalayika basatu ab’Okubikkulirwa essuula ey’ekkumi n’ena. Abamalayika abo abasatu mu byafaayo by’Abamilerayiti baakiikirirwa ennaku ssatu ez’okusalawo kwa Rehoboam. Emyaka egyo amakumi ana mu mukaaga, Abamalayika basatu bwe baatuuka okuva mu 1798 okutuuka mu 1844, gyaali era ennaku ssatu ez’ekifaananyi, Kristo ze yategeeza mu Yokaana essuula ey’okubiri nti zijja kuba zetaagibwa ye azimbe nate yeekaalu eyali yonooneddwa; naye ekitundu ekyo kigenda kutegeezebwa mu kiwandiiko ekiddako.
When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.
Bwe Rehoboam yalangirira ekiragiro kye eky'obusirusiru ku nkomerero y’ennaku ssatu, obwakabaka ne bugabanyizibwa.
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.
Awo Isirayiri yonna bwe yalaba nga kabaka teyabawuliriza, abantu ne baddamu kabaka ne bagamba nti, Tulina mugabo ki eri Dawudi? Era tetulina busika mu Mwana wa Yese. Mu weema zammwe, mmwe Isirayiri! Ka olabire ennyumba yo, Dawudi. Awo Isirayiri ne baddayo mu weema zaabwe. Naye abaana ba Isirayiri abaabeeranga mu bibuga bya Yuda, Rehoboamu n’abafugira. Awo kabaka Rehoboamu n’atuma Adoram, eyalabiriranga emisolo; ne Isirayiri yonna ne bamukubira amayinja okutuusa n’afa. Ky’evudde kabaka Rehoboamu n’ayanguwa okulinnya mu gaali ye n’adduka e Yerusaalemi. Awo Isirayiri ne bajeemera ennyumba ya Dawudi okutuusa leero. Awo olwatuuka, Isirayiri yonna bwe yawulira nti Yeroboamu azze nate, ne bamutumira ne bamuyita mu olukiŋŋaana, ne bamufuula kabaka ku Isirayiri yonna; tewaali n’omu eyagoberera ennyumba ya Dawudi, wabula ekika kya Yuda kyokka. 1 Bassekabaka 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.
Obunnabbi obwategeeza nti Yerobowaamu anaweebwa obwakabaka bwali butuukiridde, era bwatuukirira mu kiseera lwe yava mu Misiri. Nga alumirwa obuggya kubanga ekifo ekitukuvu kya Katonda kyali mu kibuga kya Yerusaalemi, ekibuga Mukama kye yalonda okuteekangamu erinnya lye, Yerobowaamu n’atandika okuzimba ekifo ekitukuvu eky’obulimba, n’okuteekawo obwakabona obw’obulimba, n’emikolo gy’okusinza egy’obulimba, ebyali byalagirwa okukolebwa bokka mu Yerusaalemi. Omulimu gwa Yerobowaamu ogw’okuteekawo enkola y’okusinza ey’obulimba mu bika ekkumi eby’obukiikakkono, gufaanana ddala n’obujeemu bwa Aarooni n’ennyana ya zaabu, era bwe kityo guwa obujulizi obulala, si ku tteeka lya Sande eririraanye okujja kyokka, naye era ne ku bujeemu bw’omwaka gwa 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.
Era Yerobowaamu n’agamba mu mutima gwe nti, Kaakano obwakabaka buliddawo mu nnyumba ya Dawudi: bwe banaayambuka abantu bano okuwaayo ssaddaaka mu nnyumba ya Mukama e Yerusaalemi, kale omutima gw’abantu bano guliddawo eri mukama waabwe, ye Lebowaamu kabaka wa Yuda; balinzitta, ne baddayo eri Lebowaamu kabaka wa Yuda. Awo kabaka n’ateesa amagezi, n’akola ennyana eza zaabu ebbiri, n’agamba abantu nti, Kizibu nnyo gye muyambukira e Yerusaalemi: laba, bakatonda bo, ggwe Isirayiri, abakuggye mu nsi ya Misiri. N’ateeka emu e Beseri, n’endala n’agiteeka e Ddaani. Era ekyo ne kifuuka ekibi: kubanga abantu baagenda okusinza mu maaso g’emu, okutuusa ne batuuka e Ddaani. N’azimba ennyumba y’ebifo ebigulumivu, n’afuula bakabona okuva mu bantu ab’ekitiibwa ekitono ennyo, abatali ba baana ba Lewi. Era Yerobowaamu n’assaawo embaga mu mwezi ogw’omunaana ku lunaku olw’ekkumi n’ettaano olw’omwezi, ng’embaga eri mu Yuda bw’eri, n’aweerayo ku kyoto. Bwe yatyo bwe yakola e Beseri, ng’aweerayo ssaddaaka eri ennyana ze yali akoze; era n’ateeka e Beseri bakabona b’ebifo ebigulumivu bye yali akoze. N’aweerayo ku kyoto kye yali akoze e Beseri ku lunaku olw’ekkumi n’ettaano olw’omwezi ogw’omunaana, mu mwezi gwe yali yeteekedde mu mutima gwe; n’assaawo embaga eri abaana ba Isirayiri; n’aweerayo ku kyoto, n’aayokya obubaane. 1 Bassekabaka 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.
Obujeemu bwa Yerobowaamu buwa olunyiriri olulala olw’amazima olusobola okuteekebwa waggulu ku bujeemu bwa Alooni, n’obujeemu bw’eryembe erya Abaprotestanti mu 1863, n’obujeemu bw’eryembe erya Abarepulikaani ku tteeka lya Ssande erijja mangu; era bwe kityo bugaziya obujulizi bw’obunnabbi. Mu bujeemu bw’ennyana ey’azaabu ya Alooni, Mukama yakyusa engeri eyateekebwawo ey’okulondamu abakabona.
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.
Nga tekunnabaawo bujeemu, omwana omubereberye ow’ekika kyonna yalina okuyingira mu busaserdooti. Naye mu bujeemu obw’ennyana eya zaabu bwa Alooni, ekika kya Leevi kyokka kye kyayimirira ku ludda lwa Mose. Olw’ensonga eyo, Katonda n’akyusa enkola gye yali asazewo ey’okulondamu abasajja ab’omu busaserdooti, era okuva olwo ab’ennyumba ya Leevi bokka be baakabeera mu busaserdooti.
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.
Awo Musa bwe yalaba nga abantu bali bwereere (kubanga Alooni yabafuula bwereere okubaswaza mu maaso g’abalabe baabwe), Musa n’ayimirira ku wankaaki w’ensiisira, n’agamba nti, Ani ali ku ludda lwa Mukama? ajje gy’endi. Awo batabani bonna ba Lewi ne bakuŋŋaana gy’ali. N’abagamba nti, Bw’ati bw’ayogera Mukama Katonda wa Isirayiri, Muntu yonna ateeke ekitala kye ku mabbali ge, muyingire ne muve okuva ku wankaaki okudda ku mulala mu nsiisira yonna, muttenga buli muntu muganda we, buli muntu munne, ne buli muntu muliraanwa we. Awo batabani ba Lewi ne bakola ng’ekigambo kya Musa bwe kyali: ne bagwa mu bantu ku lunaku olwo abasajja ng’abasatu bukumi. Okuva 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.
Yeerobowaamu yagezaako okukoppa omulimu Katonda gwe yali amaze okukola mu bujeemu bwa Alooni, Katonda bwe yayimusa obukabona obuggya okuva mu kika kya Leevi; kubanga Yeerobowaamu "yafuula bakabona ku bantu ab’omu wansi ennyo, abatali ba baana ba Leevi." Obujeemu obwaliwo mu ntandikwa y’obwakabaka bw’ebika kkumi eby’Obukiikakkono bufaanagana n’obujeemu bwa Alooni n’abasirusiru abaazina. Obujeemu buno bwabaawo oluvannyuma lw’okuva mu Misiri, nga bujuza obunnabbi obwasuubiza nti obwakabaka bujja kuteekebwawo. Mu mbeera zombi, obukabona obuggya bwatandikibwawo, era ne wabaawo enkyukakyuka okuva mu nteekateeka ey’edda ey’okulonda bakabona.
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.
Obujeemu bwa Aaron olw’ennyana eya zaabu bwaddiddwamu, naye Yerobowaamu n’abwongera okubeera kabiri, kubanga yakoza ennyana eza zaabu ebbiri n’aziteeka mu bibuga bibiri. Ekibuga kya Dan kiraga enkola y’obufuzi, kubanga “Dan” kitegeeza “okusala omusango”; ate ekibuga kya Bethel kiraga enkola y’ekkanisa, kubanga “Bethel” kitegeeza “ennyumba ya Katonda”. Ennyana eza zaabu zaalina obulamwa bumwe n’ennyana ya Aaron, naye ne ziyongerako obujulizi bw’okwegatta kwa Ekkanisa ne Gavumenti, nga bwe kyayimiririzibwa bibuga ebyo ebiri. Ennyana yali ekiweebwayo ekisinga waggulu mu biweebwayo by’abapagani, kale kiyimirira ekiweebwayo eky’obulimba ekya Kristo. Zaabu kye kibonerezo kya Babulooni, ate ennyana yali ekifaananyi ky’ensolo. Era nga bwe Aaron yassaawo olunaku olw’obulimba olw’okusinza, ne Yerobowaamu yassaawo embaga, era yakakasa nti olunaku lw’embaga tegaliraŋŋana na biseera by’okusinza eby’amazima e Yerusaalemi.
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.
Ebitundu byonna eby’etteeka lya Ssande eriribaawo amangu biyolesebwa mu bujulizi bw’obujeemu bwa Yeerobowaamu; ekiweebwayo ekikyamu (ennyana), Kirisito ow’obulimba (ekyoto), ekifaananyi ky’ensolo (okwegatta kwa Ekkanisa ne Gavumenti), olunaku olw’okusinza olw’obulimba (Ssande), era n’obusaserdooti obw’obulimba.
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.
Entandikwa ya Isirayiri ey’edda, entandikwa y’obwakabaka bw’ebika kkumi eby’obukiikakkono, n’entandikwa ya Adventism byonna birina ebitundu eby’obunnabbi eby’emu, era awamu bivumbula ebitundu eby’obunnabbi eby’etteeka lya Sande erijja mu biseera bitono. Isirayiri ey’edda yali eva mu buddu bwa Misiri, Yerobowaamu n’ava e Misiri gye yali adduse okwewala okuyigganyizibwa kwa Solomooni, era Adventism ey’e Millerite yali yaakava mu buddu bw’Obwa Paapa.
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.
Obwakabona bwa Leevi bwateekebwawo mu bujeemu bwa Alooni, obwakabona obw’obulimba obw’abantu ab’awansi ennyo ne buteerwawo mu bujulizi bwa Yerobowaamu; era Mukama bwe yayingira endagaano n’Adiventisimu ya Abamillerite, ng’okugamba kwa Peetero, Abamillerite baali “ekika ekyalondebwa, obwakabona obwa kabaka, eggwanga ettukuvu, abantu ab’enjawulo; mulyoke mwanjule ettendo lya oyo eyabayita mu kizikiza okubayingiza mu musana gwe ogw’ekitalo.” Omusana gwe baayitibwamu Abamillerite gwali omusana gw’amajjinja ag’omuwendo aga Miller agaalabisibwa ku bibao bibiri bya Abakkuki; omusana guno gwali gufaananyiziddwa mu byafaayo eby’obujeemu bwa Alooni okuyita mu bibao bibiri eby’Ebiragiro Ekkumi. Ekizikiza kye baayitibwamu okuvaamu kyali Ebisera eby’ekizikiza eby’obufuzi bwa Papa, ebyali bifaananyiziddwa ekizikiza eky’obuddu bwa Misiri.
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.
Bwe yaddamu n’ayimusa yeekaalu eyali eyinyagiriziddwa obupagani n’obupapa byombi, yakikola mu myaka amakumi ana mu mukaaga okuva mu 1798 okutuuka ku 1844. Bwe yamala okugizimba, olwo ng’Omutumwa w’Endagaano, n’ajja mu bwangu mu yeekaalu ye ku October 22, 1844, kubanga yali azimbyewo yeekaalu eyali eyinyagiriziddwa era ezikiriziddwa, era n’ayonja obusaserdooti obwakirirwa ekika kya Leevi.
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.
Naye ani ayinza okugumira olunaku lw’okujja kwe? Era ani ayimirirawo bw’anaalabika? Kubanga alinga omuliro gw’omusaanisi, era alinga essabbuuni y’abalongoosa engoye. Era alituula ng’omusaanisi era ng’omutukuzi w’efeeza; alitukuza batabani ba Leevi, n’abalongoosa ng’ezzaabu n’efeeza bwe bituukuzibwa, balyoke bawaayo eri Mukama ekiweebwayo mu butuukirivu. Awo ekiweebwayo kya Yuda ne Yerusaalemi kinaasanyusa Mukama, nga mu nnaku ez’edda, era nga mu myaka egyasooka. 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.
Ku lwa 22 Okitobba 1844, Kristo yajja mu bw’amangu mu yeekaalu ye n’ayingira endagaano n’abantu abaali bayimiririddwa obwakabona obw’Abaleevi, naye mu 1863 baali bazzeemu obujeemu bwa Alooni, era obwakabona bwa Millerite ne bufuuka obwakabona bwa Lawodikiya, ng’obwo buyimiririzibwa obwakabona bwa Yeerobowaamu obw’ava mu bantu ab’awansi ennyo, n’abasirusiru abazina aba Alooni. Naye obujulirwa bw’obujeemu bwa Yeerobowaamu bunene nnyo mu kulaga obujeemu bwa 1863. Bwe Yeerobowaamu yateekawo enkola ye ey’obulimba ey’okusinza, nnabbi n’aatumibwa okuva e Yerusaalemi okunenya obujeemu bwa Yeerobowaamu, nga bwe kyafaananyizibwa mu Abadiventisi ba Millerite okutwalibwa okukkiriza Ssabbiiti ey’Ebiragiro Ekkumi ng’olunaku olw’okuwummula.
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.
Lwe Abadiventisti baakkiriza omusana gw’omulayika ow’okusatu n’ekifo ekitukuvu, byayimirira ng’okunenya eri Abaprotestanti abaali baagaanye omusana ogweyongera ogw’okubikkululwa okw’atandika ku kiseera ky’enkomerero mu 1798. Ng’Isirayiri ey’edda bwe yali yerabidde Ssabbiiti nga bakyali mu buddu bwa Misiri, ekkanisa eyali mu ddungu nayo nga 1798 etuuse, yali yerabidde Ssabbiiti. Omusana ogweyongera ogw’obubaka bw’essaawa y’okusalirwa omusango ogwaletebwa Abawagizi ba Miller gwakuleeta okutuuka ku kifo ekitukuvu n’etteeka lya Katonda.
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.
Ekitangaala ekyo kyatuuka nga 22 Okitobba, 1844, era kyayimirira ng’okunenya okusinza okw’obulimba eri abo abaali baayitiddwa okufuluma ddala mu njigiriza z’obulimba ez’Obukatorika. Okusinza enjuba kye kabonero k’obuyinza bw’Obukatorika ku makanisa agaddayo mu lusibo lwayo. Okunenya okwo kulabirizibwa mu kutongozebwa kwa Yerobowaamu kw’ensengeka ye ey’okusinza ey’obulimba.
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.
Era Yerobowaamu n’assaawo embaga mu mwezi ogw’omunaana, ku lunaku olw’ekkumi n’ettano olw’omwezi, ng’embaga eri mu Yuda bwe kiri; n’aweerayo ku kyoto. Bw’atyo bwe yakolera mu Beseri, ng’aweerayo ssaddaaka eri ennyana ze yali amaze okukola; era n’ateeka mu Beseri bakabona b’ebifo eby’awaggulu bye yali amaze okukola. Awo n’aweerayo ku kyoto kye yali akoze e Beseri ku lunaku olw’ekkumi n’ettano olw’omwezi ogw’omunaana, mu mwezi gwe yeefunira mu mutima gwe; era n’assaawo embaga eri abaana ba Isirayiri; n’aweerayo ku kyoto, n’ayokereza obubaane. Era, laba, ne wajja omusajja wa Katonda okuva e Yuda olw’ekigambo kya Mukama e Beseri; Yerobowaamu n’aba ng’ayimiridde ku kyoto okuyokereza obubaane. N’akaabira ekyoto mu kigambo kya Mukama, n’agamba nti, Ee kyoto, kyoto, bw’ati bw’ayogera Mukama: Laba, omwana alizaalibwa mu nnyumba ya Dawudi, erinnya lye Yosiya; era ku ggwe anaattangaayo bakabona b’ebifo eby’awaggulu abookyereza obubaane ku ggwe, n’amagumba g’abantu gunaayokererangako ku ggwe. Era n’awa akabonero ku lunaku olwo ng’agamba nti, Kino kye kabonero Mukama kye yayogedde; Laba, ekyoto kinaayulikamu, n’effuufu eriri ku kyo linaayiwibwa wansi. Awo olwatuuka, kabaka Yerobowaamu bwe yawulira ekigambo ky’omusajja wa Katonda, eyali akaabidde ekyoto e Beseri, n’agolola omukono gwe okuva ku kyoto ng’agamba nti, Mumukwate.
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.
Era omukono gwe gwe yagololera ku ye ne gukalu, n’atasobola kugukomyawo gy’ali nate. Ekyoto n’ekiyulika, n’evvu ne lisaasaana okuva ku kyoto, ng’ekyo bwe kyali akabonero omusajja wa Katonda kye yali awadde mu kigambo kya Mukama. Ne kabaka n’addamu n’agamba omusajja wa Katonda nti, Nkusaba okwegayirira mu maaso ga Mukama Katonda wo, onnsabire, omukono gwange guzzibwe gye ndi. Omusajja wa Katonda n’asaba Mukama, omukono gwa kabaka ne guzzibwa gy’ali, ne gudda nga bwe gwali edda. Ne kabaka n’agamba omusajja wa Katonda nti, Jjangu ewange oweebwemu amaanyi, era ndikuwa empeera. Naye omusajja wa Katonda n’agamba kabaka nti, Newankubadde ongiwa ekitundu eky’ennyumba yo, sijja kuyingira naawe, era sirya mugaati so sinywa mazzi mu kifo kino; kubanga bwe bwennalagirwa mu kigambo kya Mukama nti, tolya mugaati, so tonnywa mazzi, era todda mu kkubo eryo lye wajjira. Awo n’agenda mu kkubo eddala, n’atadda mu kkubo lye yajjiramu e Beseri. 1 Bassekabaka 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.
Wamu n’obujeemu bw’ente eza zaabu obuli mu bujulirwa bwa Alooni ne Yerobowaamu, mu bujulirwa bwa Yerobowaamu mulimu ne kutongoza ddala enkola ey’okusinza ey’obulimba gye Yerobowaamu yalagira. Okutongoza okwo kulaga enjawulo wakati w’okusinza okwaateekwa okukolebwa mu Yerusaalemi n’enkola ey’okusinza ey’obulimba eya Yerobowaamu. Okuva mu 1798 okutuuka mu 1844, Mukama yaggya abantu be mu kizikiza ky’obufuzi bwa Papa n’abayingiza mu musaana ogw’eby’obunnabbi ogw’ekitalo oguyimirizibwa b’amalaika basatu b’Okubikkulirwa essuula 14. Amakkanisa g’Abaprotesitanti gaagaana omusana ogwo era bwe gaakikola ne gafuuka abawala b’Obukatoliki mu 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.
Okusinza kwa Yerobowaamu kwafaananyiriza enkola y’okusinza ey’Obukatoliki, era mu lugero lwe obwakabaka obw’omu bukiikaddyo bwa Isirayiri bukiikirira enkola enkyamu ey’Obukatoliki mwe Abapurotesitanti b’ebyafaayo bya Millerite baasalawo okusigalamu. Akabonero kaayo kwe kusinza enjuba.
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.
Abawala abeesigwa era ab’amagezi abaayingira mu Ekifo Ekitukuvu Ennyo nga ku 22 Okitobba 1844, baayimirira ng’okunenya Abaprotestanti abaali baddemu okukosebwa obuyigirize bw’Obukatokika, ne bafuuka bawala ba Loma. Mu kutandikibwa kw’enteekateeka y’okusinza ey’obulimba eya Yerobowaamu, nnabbi yava e Yuda n’anenya Yerobowaamu, bw’atyo n’afaananyiriza abawala abeesigwa abaayingira mu Ekifo Ekitukuvu Ennyo ne bakulemberwa okutegeera etteeka lya Katonda. Ebyafaayo by’oyo nnabbi n’okunenya kwe eri Yerobowaamu bituyigiriza nnyo bwe tukebera okujeemera okw’omwaka gwa 1863, naye olugero luno lukyetaaga okulindibwa okutuusa nga entandikwa n’enkomerero bitekeddwa wamu.
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.
Entandikwa za Isiraeri ey’edda, obwakabaka bwa Yerobowaamu, ne Isiraeri ya leero, zonna zikwatagana, era wamu biwa obujulizi busatu ku nkomerero y’ekisolo eky’ensi ekyogerwako mu Okubikkulirwa omutwe ogwa kkumi n’asatu, mu kiseera ky’etteeka lya Sande erigenda okutuuka mangu. Abeesigwa ba Millerite Adventism nga October 22, 1844, baafuuka erembe erya Protesitanti erya mazima ery’ekisolo eky’ensi, era baakikola mu byafaayo ebyatandikira mu kiseera ky’enkomerero mu 1798. 1798 yali entandikwa y’obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli, Amerika, era n’okuteekebwawo kw’erembe erya Protesitanti erya mazima erya Adventism mu Amerika. Ebyafaayo ebyo eby’entandikwa biyimirira ebyafaayo eby’enkomerero eby’Amerika, kubanga Yesu bulijjo alaga enkomerero y’ekintu ng’akozesa entandikwa yaakyo.
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.
Abajulizi abasooka abasatu b’Isirayiri ey’edda, ey’obomulembe guno, n’eya Yelibowaamu balaga enkomerero y’ensolo eyava mu nsi, naye waliwo n’enkomerero endala eteekwa okuteekebwawo okusooka nga tonnalaga obujulizi bwa nnabbi eyava mu Yuda eyamunenya Yelibowaamu. Ebyafaayo eby’enkomerero ebisaanidde okuyingizibwa bye by’enkomerero y’obwakabaka obwa mu bukiikakkono n’obwa mu bukiikaddyo obwa Isirayiri, nga bikiikiriddwa nnabbi Ezeekyeri.
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.
Tekirina kweerabirwako nti kaakano tukalaga nti obujeemu bwa 1863 bwalabirwamu omuzizo ogwasooka ogw’Ezeekyeri essuula omunaana, ogw’ekifaananyi eky’obuggya. Bwe tuba tumaze okwogerako ku nkomerero y’obwakabaka obwa awamambuka n’obwa awamaserengeta nga bwe bulagibwa Ezeekyeri, tunaabeera n’obujjuvu bw’obujulizi okusukka obwetagisa okukakasa nti obujeemu bwa 1863 bwalabirizibwa mu bujeemu bwa Alooni ne Yerobowaamu, era nti bulaga entandikwa ey’ekisooka mu mirembe ena egy’obu-Adiventisiti obw’e Lawodikiya.
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko 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:
Ekigambo kya Mukama ne kijja gye ndi nate, nga kigamba, Era ggwe, Omwana w’omuntu, twala omuggo gumu, uwandiikeeko nti: Owa Yuda, n’abaana ba Isirayiri banne; olwo otwale omuggo omulala, uwandiikeeko nti: Owa Yusufu, omuggo gwa Efulayimu, n’ennyumba yonna eya Isirayiri banne; ozigatte omu ku omulala okubeera omuggo gumu; era zijja kufuuka gumu mu mukono gwo. Era bwe banaayogera gy’oli abaana b’abantu bo nga bagamba nti, Totulaga kye kitegeeza bino? obagambe nti, Bw’ati bw’ayogera Mukama Katonda: Laba, ndiggya omuggo gwa Yusufu oguli mu mukono gwa Efulayimu, n’ebika bya Isirayiri banne, ne ndibigatta naye, ye n’omuggo gwa Yuda, ne ndibifuula omuggo gumu, era binaabeera bimu mu mukono gwange. Era emiggo gye wandiikako giribeera mu mukono gwo mu maaso gaabwe. Era obagambe nti, Bw’ati bw’ayogera Mukama Katonda: Laba, ndiggya abaana ba Isirayiri wakati mu mawanga mwe bagendidde, ne mbakuŋŋaanya okuva emabbali gonna, ne mbaleeta mu nsi yaabwe.
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.
Era ndibafuula eggwanga limu mu nsi ku nsozi za Isirayiri; era kabaka omu anabeera kabaka waabwe bonna; so tebaliba nate mawanga ebbiri, wadde bagabanyizibwa nate mu bwakabaka bubiri n’akatono. Era tebaliddayo kwejjuza n’ebifaananyi byabwe, newaakubadde n’ebintu byabwe eby’ennyinyisa, newaakubadde n’obusobyavu bwabwe bwonna; naye ndibanunula mu bifo byonna mwe babeera, mwe baakola ebibi, era ndibatukuza; bwe kityo baliba abantu bange, nange ndiba Katonda waabwe. Era Dawudi omuddu wange anabeeranga kabaka waabwe; era bonna baliba n’omusumba omu; era balitambuliranga mu misango gyange, ne bakwatanga ebiragiro byange, ne babikola. Era balituulanga mu nsi gye nnawa Yakobo omuddu wange, mwe baatuulanga bajjajja bammwe; era balituulirangamu, bo, n’abaana baabwe, n’abaana b’abaana baabwe emirembe gyonna; era omuddu wange Dawudi anabeeranga omulangira waabwe emirembe gyonna. Okuwongezaako, ndibakolera endagaano ey’emirembe nabo; eriba endagaano ey’olubeerera nabo; era ndibasimba, ne mbayongera obungi, era nditeeka ekifo ekitukuvu kyange wakati mu bo emirembe gyonna. Eweema yange era eriba nabo; weewaawo, ndiba Katonda waabwe, nabo baliba abantu bange. Era amawanga galimanya nti nze Mukama ntukuza Isirayiri, bwe kiriba nga ekifo kyange ekitukuvu kiri wakati mu bo emirembe gyonna. Ezekiel 37:15-28.