Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Ndima makumi mana ya Danieri 11, inotanga panguva yokuguma, asi ndima iyi inoratidza nguva mbiri dzokuguma, uye nokudaro inobvumira mudzidzi wechiporofita kuenzanisa nguva yokutanga yokuguma nenguva yechipiri yokuguma. Kana kushandiswa uku kwaitwa, mutsara wenhoroondo yeMillerite wakatanga muna 1798, unofambirana nenhoroondo yeUnited States muna 1989. Mitsara miviri iyi inoratidza mutsara werunyanga rwechiPurotesitendi rwechokwadi uye mutsara werunyanga rweRepublican rwechikara chepanyika cheZvakazarurwa chitsauko 13. Mitsara yose miviri inotangira panguva yokuguma muna 1798, uye nguva yokuguma muna 1989 inongowedzera uye ichipa chapupu chechipiri chezviratidzo zvenzira zvechokwadi zvakazarurwa mundima iyi.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Kufamba kwengirozi yechitatu kwakasvika musi wa22 Gumiguru 1844, asi kwakamiswa nokuda kwekumukira kwemakore manomwe kubva muna1856 kusvika muna1863. Kusvika kwengirozi yechitatu kwakadzokororwa musi wa11 Gunyana 2001. Muna1863 pakafananidzirwa nokudzika musasa kwekutanga kwaIsraeri yekare paKadheshi uye kumukira kwevasori gumi, uye musi wa11 Gunyana 2001 pakafananidzirwa nokudzika musasa kwekupedzisira kwaIsraeri yekare paKadheshi, uye kumukira kwaMozisi. Kumukira kwa1863 kwakamiririra kumukira kwekutanga paKadheshi, uko kwakabudisa mutongo worufu murenje. Kumukira kwa11 Gunyana 2001 kwakamiririra kumukira kwekupedzisira paKadheshi, uko kwakabudisa rufu rwehutungamiri hweAdventism yeRaodhikia.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

Kutsika kwa ngirozi musi wa Nyamavhuvhu 11, 1840, uko kwakavamba kufamba kwa1840 kusvika 1844, uko Hanzvadzi White yakadana kuratidzwa kunobwinya kwesimba raMwari, kwakafananidzira Gunyana 11, 2001 uye kwakaratidza kuratidzwa kunobwinya kwesimba raMwari.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

“Mutumwa anobatana mukuzivisa shoko romutumwa wechitatu achavhenekera nyika yose nokubwinya kwake. Basa rine upamhi hwenyika yose nesimba risingawanzoonekwa rinoprofitwa pano. Sangano rokumirira kuuya kwaKristu remuna 1840–44 rakanga riri kuratidzwa kunobwinya kwesimba raMwari; shoko romutumwa wokutanga rakasvitswa kunzvimbo imwe neimwe yemamishinari munyika, uye mune dzimwe nyika makava nokufarira kukuru kwechitendero kwakamboonekwa munyika ipi neipi kubvira paNguva yoRuvandudzwo yezana ramakore regumi nenhanhatu; asi izvi zvichapfuurwa nesangano rine simba riri pasi peyambiro yokupedzisira yomutumwa wechitatu.” The Great Controversy, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

Kuuya kwekutanga kwengirozi yechitatu musi wa22 Gumiguru, 1844 (Kadheshi yokutanga), kwaiva kuti kupedze basa, asi vanhu vaMwari vakasarudza kuzvisarudzira mutungamiri mutsva uye kudzokera kuIjipiti. Pakasvika 1863, vakanga “vavakazve Jeriko”, panzvimbo yokutora rutivi mubasa raMwari rokupwanya masvingo eJeriko. Naizvozvo vakatukwa, norufu murenje.

And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

Ipapo Joshua akavapisa, achiti, Ngaatukwe munhu pamberi paJehovha, anosimuka ndokuvakazve guta iri, Jeriko; acharadzika nheyo dzaro nematangwe ake, uye achasimudza masuwo aro nomwanakomana wake wokupedzisira. Joshua 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Sokwakunjalo kwaIsrayeli wasendulo eKadeshi yokuqala, owawuwalile umyalezo kaJoshuwa noKalebi, ukuvukela kukaIsrayeli wesimanje eKadeshi yokuqala (1863) kwehlisela phezu kwawo isiqalekiso sikaJoshuwa. Ngenkathi ingelosi yesithathu ibuya ngoSepthemba 11, 2001 (iKadeshi yokugcina), kwaqala umsebenzi wokugcina owawuphambi kokuba uNkulunkulu awehlise iJeriko nezindonga zalo.

October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

Tariki 22 Oktoba, 1844, inadhihirisha kuwasili kwa malaika wa tatu, na kwa kufanya hivyo inadhihirisha kuwasili kwa Jumapili inayokaribia upesi katika siku za mwisho. Mwaka 1863 unaashiria mwisho wa kipindi cha kujaribiwa cha malaika wa tatu kilichoanza tarehe 22 Oktoba, 1844. Kwa hiyo, 1863 ni ishara ya sheria ya Jumapili inayokuja upesi, kwa maana Yesu daima huwakilisha mwisho kwa mwanzo. Mwaka 1863, taifa liligawanywa katika makundi mawili, na vivyo hivyo, katika sheria ya Jumapili, makundi mawili yatafunuliwa.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

Mwaka wa kujaribiwa wa malaika wa tatu katika historia ya Wamilleri ulianza mwaka 1844 na kuishia mwaka 1863, na mwanzo na mwisho huo, vyote viwili vilitiwa alama na sheria ya Jumapili ya siku za mwisho. Katika historia iliyopo kati ya mwanzo (1844) na mwisho (1863), mna uasi wa vuguvugu la Wamilleri (1856). Hivyo, kipindi hicho hubeba alama ya “Kweli.” Kurudi Kadeshi kwa mara ya pili tarehe 11 Septemba 2001 huashiria mwanzo wa mchakato wa kujaribiwa wa malaika wa tatu, ambao huhitimishwa katika sheria ya Jumapili iliyo karibu kuja, kama ilivyofanishwa na mwaka 1863.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

Kusukela kulowo mthetho weSonto kuze kuvalwe isikhathi sokuhlolwa kwabantu, iJeriko nezindonga zayo kuyakwehliswa, kuvumelana nokwahlulela okusebenzayo phezu kwesifebe saseBhabhiloni esimelelwe kulowo mlando. Ivesi lamashumi amane liqala ngo-1798, bese liphetha emthethweni weSonto osuzofika maduze evesini lamashumi amane nanye. Isikhathi sokuphela ngo-1798 simelela umugqa wangaphakathi webandla likaNkulunkulu, siqala ngamaMillerite omnyakazo wengelosi yokuqala size sifike emnyakazweni wengelosi yesithathu nakwabayizinkulungwane eziyikhulu namashumi amane nane. Konke lokhu kusevesini elilodwa.

The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

Hondo pakati pamambo wokumusoro kwakatanga nokukwira kwesimba kwamambo wokumaodzanyemba muna 1798, kwakagumiswa muna 1989, apo mambo wokumaodzanyemba akakundwa nomubatanidzwa pakati poushe hwechishanu nohwechitanhatu hwechiporofita cheBhaibheri. Hondo yamambo wokumusoro namambo wokumaodzanyemba yakatanga muna 1798, yakazivikanwa nevaMillerite sehondo yokurwisana neRoma, iyo yavakaona sechingova masimba maviri anoparadza, iwo echihedheni neepapa. Hondo payakapera muna 1989, masimba ose matatu anoparadza akanga abatanidzwa, uye izvi zvakaratidza kutanga kwemufananidzo wechiporofita wemasimba iwayo matatu achitungamirira nyika kuAmagedhoni, iyo inomiririrwa panzvimbo yenyika mundima makumi mana neshanu yaDhanieri gumi nerimwe.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.

Vesi makumi mana kusvika makumi mana nemashanu anoratidza mafambisirwo echiporofita emasimba matatu anoendesa papa kumagumo ake pakati pemakungwa negomo dzvene rinobwinya. Kana zvichinzwisiswa nenzira yakarurama, nhoroondo yechiporofita inomiririrwa mundima makumi mana neimwe inosanganisira ndima makumi mana neimwe kusvika makumi mana nemana.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

Na kwa hiyo, kuanzia wakati wa mwisho mwaka 1989, pamoja na ushuhuda wa pili wa 1798, tukitambua mwanzo na mwisho wa vita kati ya mfalme wa kusini na mfalme wa kaskazini, aya ya arobaini na moja hadi arobaini na nne zinatambulisha muungano wa namna tatu wa upapa ambao jeraha lake la mauti limepona, na aya ya arobaini na tano ndipo anapofikia mwisho wake. Aya hizo, zinapochunguzwa kwa mtazamo huu, zinawasilisha historia iliyo nje ya kanisa la Mungu, kama inavyowakilishwa pia na uhusiano uliopo kati ya mihuri saba na makanisa saba katika kitabu cha Ufunuo.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

Mutsara wenhoroondo yechiporofita unomiririrwa na1798 unonyanya kumirira kutongwa kwekuongorora, uye mutsara unotangira panzvimbo imwe cheteyo muna 1989 unonyanya kumirira kutongwa kwekuzadzisa mutongo. 1798 rinonyanya kusimbisa basa remutumwa anogadzirira nzira yeMutumwa weSungano, uye 1989 rinonyanya kusimbisa basa remutumwa waEria.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.

Kutanga muna 1798, apo bhuku raDhanieri rakazarurwa, tinoona kuwedzera kwezivo yenhoroondo yechiporofita umo Kristu anotungamirira vanhu Vake kupinda muukama hwesungano hunozadzisa kubatanidzwa kusingaperi kwehuMwari nehuvanhu. Sungano iyoyo yemazuva okupedzisira inoramba ichizivikanwa kakawanda muMagwaro.

Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

Tarirai, mazuva anouya, ndizvo zvinotaura Jehovha, andichaita sungano itsva neimba yaIsraeri neimba yaJudha; isina kufanana nesungano yandakaita namadzibaba avo nezuva randakavabata ruoko kuti ndivabudise munyika yeIjipiti; sungano yangu iyo yavakaputsa, kunyange hazvo ndaiva murume wavo, ndizvo zvinotaura Jehovha. Asi iyi ndiyo sungano yandichaita neimba yaIsraeri pashure pamazuva iwayo, ndizvo zvinotaura Jehovha: ndichaisa murayiro wangu mukati mavo, uye ndichau nyora pamwoyo yavo; uye ndichava Mwari wavo, ivo vachava vanhu vangu. Uye havachazodzidzisani zvakare, umwe neumwe muvakidzani wake, neumwe neumwe hama yake, vachiti, Ziva Jehovha; nokuti vose vachandiziva, kubva kumuduku wavo kusvikira kumukuru wavo, ndizvo zvinotaura Jehovha; nokuti ndichavaregerera zvakaipa zvavo, uye chivi chavo handichachirangariri zvakare. Jeremia 31:31–34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Vaporofita vose vari kuratidza mazuva okupedzisira, uye mashoko anoti “mazuva okupedzisira,” muchiporofita anomirira nguva yokutongwa. Mutumwa wokutanga akasvika muna 1798, panguva yokupedzisira, kuzivisa kuvhurwa kwokutongwa muna 1844, uko kuriwo kusvika kwamazuva okupedzisira. Mazuva okupedzisira ndiwo “mazuva” aJeremiya achauya, apo Mwari “achakanganwira” “kusarurama” uye “haachazorangaririzve” zvivi zvavanhu Vake. Basa iroro rinoitwa naKristu, soMuprista Mukuru, pazuva rokuyananisira rechifananidzo chakazadzikiswa, mukati mo“mazuva okupedzisira.”

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

Dai Millerite Adventism raifambira mberi nokutenda ichifamba muchiedza chaienderera mberi chengirozi yechitatu chakasvika musi wa22 Gumiguru, 1844, vangadai vatova kare mumusha wavo usingaperi naJesu. Izvi ndizvo zvinorehwa naJeremia paanoti, “pashure pamazuva iwayo.” “Mazuva iwayo” inguva dzechiporofita dzakatungamirira kuna 1844 uye dzakaguma muna 1844. Ndiwo “mazuva” anotaurwa muna Dhanieri chitsauko 12.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Asi iwe, enda zako hata mwisho utakapowadia; kwa maana utastarehe, nawe utasimama katika sehemu yako mwishoni mwa siku. Danieli 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

“mazuvano a maḓuvha,” kana sa zwe Yeremia a amba, “nga murahu ha ayo maḓuvha,” Kristo o vha a tshi ṱoḓa u vhea mulayo Wawe kha zwipiḓa zwa ngomu zwa vhathu Vhawe na u ṅwala mulayo Wawe nṱha ha mbilu. Zwipiḓa zwa ngomu zwi tshi vha mvelo ya fhasi, kana sa zwe Paulo a i vhidza, ṋama, nahone mbilu i tshi vha mvelo ya nṱha. Mulanga u fulufhedzisa uṋea vhathu Vhawe muhumbulo muswa nga tshifhinga tsha u rembuluwa, na muvhili muswa nga Vhuya ha Vhuvhili. Muthu o wa na Adamu, we a sikiwa nga tshifanyiso tsha Mudzimu, nahone we a sikiwa e na mvelo ya nṱha na mvelo ya fhasi. Mulanga wa Kristo ndi wa u lamulela vhathu nga mvelo yavho ya kavhili kha samba ḽa tshivhi.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

“Muzuva okupedzisira enhoroondo yenyika ino, sungano yaMwari nevanhu vake vanochengeta mirayiro yake inofanira kuvandudzwa. ‘Pazuva iro ndichavaitira sungano nemhuka dzesango, neshiri dzokudenga, uye nezvinokambaira pasi; uye ndichabvisa uta nomunondo nehondo panyika, ndigovagarisa pasi vakachengeteka. Uye ndichakuroora kwandiri nokusingaperi; zvirokwazvo, ndichakuroora kwandiri mukururama, nomukutonga, nomunyasha, netsitsi. Zvirokwazvo ndichakuroora kwandiri mukutendeka; uye uchaziva Jehovha.’”

“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

“‘Uye zvichaitika nezuva iro, ndichanzwa, ndizvo zvinotaura Jehovha; ndichanzwa matenga, nawo achanzwa nyika; uye nyika ichanzwa zviyo, newaini, namafuta; nazvo zvichanzwa Jezreeri. Uye ndichamudzvara panyika kuti ave wangu; uye ndichanzwira tsitsi iye akanga asina kuwanirwa tsitsi; uye ndichati kuna avo vakanga vasiri vanhu vangu, Imi muri vanhu vangu; ivo vachati, Ndimi Mwari wangu.’ Hosea 2:14-23.”

“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

“‘Mu zuŵa ilo,... ŵakukhalapo ŵa Israyeli, na awo ŵapona ŵa nyumba ya Yakobe,... ŵazamugomezga Yehova, Mutuŵa wa Israyeli, mu unenesko.’ Yesaya 10:20. Kufuma ku ‘mtundu uliwose, na fuko, na lulimi, na ŵanthu’ kuzamuŵapo awo ŵazamuzgora mwachimwemwe ku uthenga uwu, ‘Wopani Chiuta, ndipo mupeni uchindami; pakuti ora la cheruzgo chake lafika.’ Iwo ŵazamufulatira vikozgo vyose ivyo vikuŵamangiriza ku charu ichi, ndipo ‘ŵazamusopeya iyo wakalenga kuchanya, na charu chapasi, na nyanja, na visimi vya maji.’ Iwo ŵazamujifwatura ku vyakukwaskana navyo vyose, ndipo ŵazamuyimilira panthazi pa charu nga ni vikumbusko vya lusungu lwa Chiuta. Pakupulikira chakukhumbikwa chilichose cha Chiuta, ŵazamumanyikwa na ŵangelo na ŵanthu kuti mbawo awo ‘ŵakusunga malango gha Chiuta, na chipulikano cha Yesu.’ Chivumbuzi 14:6–7, 12.

“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

“‘Tarisa, mazuva anouya, ndizvo zvinotaura Jehovha, apo murimi acharova anosvina zviyo nekukurumidza, uye anotsika mazambiringa achasvika kune anodyara mbeu; uye makomo achayerera waini inotapira, nezvikomo zvose zvichanyauka. Uye ndichadzosa kutapwa kwavanhu vangu vaIsraeri, uye vachavaka maguta akaparadzwa, vagare maari; vachadyarawo minda yemizambiringa, vagonwa waini yayo; vachaitawo mapindu, vadye zvibereko zvawo. Uye ndichavasima panyika yavo, uye havachazombodzurwi panyika yavo yandakavapa, ndizvo zvinotaura Jehovha Mwari wako. Amosi 9:13–15.’” Review and Herald, February 26, 1914.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Jeremia anoti “mushure memazuva iwayo,” “mazuva” akatungamira basa rinomiririrwa naKristu achiuya pakarepo kutemberi yake kuti aiichenese, aiva nguva dzechiporofita dzakapera muna 1798 na1844. Kuguma kwemazuva iwayo echiporofita (nguva), ndiko kwakaratidza makore makumi mana nematanhatu umo Kristu akavaka temberi yeMillerite, uye paakauya pakarepo musi wa22 Gumiguru 1844 akanga achizadzisa Maraki chitsauko chechitatu, chaakazadzisawo paakachenesa temberi pakutanga nepamugumo peushumiri hwake.

“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

“Pakunatsa tempile ya le aheng vaakengi ni va xavisi va misava, Yesu a tivisile ntirho wa Yena wo basisa mbilu eka manyala ya xidyoho,—eka ku navela ka swilo swa misava, ku navela ka vutianakanyi, ni mikhuva yo biha, leyi onhaka moya. Malaki 3:1–3 yi tshahiwile.” The Desire of Ages, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.

Uye “mushure memazuva iwayo,” Kristu akanga achida kunatsa temberi yaakanga amisa, iyo yaimiririra basa rake rokuchenesa mwoyo yavanhu vake kubva pakusvibiswa kwechivi, kana sezvinotaura Jeremiya, kunyora murayiro wake pamwoyo napamativi omukati.

For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

Nekuti achivawana vane mhosva, anoti, Tarirai, mazuva anouya, ndizvo zvinotaura Ishe, andichaita sungano itsva neimba yaIsraeri uye neimba yaJudha; isina kufanana nesungano yandakaita namadzibaba avo pazuva randakavabata ruoko kuti ndivabudise munyika yeIjipiti; nokuti havana kuramba vari musungano yangu, uye ini handina kuvatarira, ndizvo zvinotaura Ishe. Nokuti iyi ndiyo sungano yandichaita neimba yaIsraeri mushure memazuva iwayo, ndizvo zvinotaura Ishe; ndichaisa mitemo yangu mundangariro dzavo, uye ndichaionyora pamwoyo yavo; uye ndichava Mwari kwavari, uye ivo vachava vanhu kwandiri. VaHebheru 8:8–10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

Amagama ayo anoti “mazuva iwayo” aive “kuguma kwamazuva” kwaDanieri, kwakaguma muna 1798 na 1844. Mutsetse wehwamanda yechiPurotesitendi unotanga muna 1798, mundima yechina makumi mana yaDanieri gumi neimwe, uri kusimbisa ukama hwesungano hunosimbiswa nevanhu vane zana namakumi mana nezvina zvuru. Shoko rechiHebheru rokuti “mugove” ibwe duku raishandiswa pakusarudza magumo omunhu. Danieri akaudzwa kuti aende andozorora (murufu), kusvikira “pakuguma kwamazuva,” apo, muna 1844, kutonga kwaizotanga uye magumo ake aizosarudzwa.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Asi iwe enda zako hata mwisho utakapofika; kwa maana utapumzika, nawe utasimama katika sehemu yako mwishoni mwa siku hizo. Danieli 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

“Mazuva” e“kuguma kwamazuva,” anomirira zviporofita zvenguva zvakaguma muna 1844, nokuti shure kwaizvozvo nguva yechiporofita yaisazovapozve. Makore ane zviuru zviviri namazana matatu, aiva chiratidzo chemarah, kureva kuonekwa kamwekamwe kwaKristu munzvimbo yake tsvene, akabva agumawo panguva iyoyo, uye makore ane zviuru zviviri namazana mashanu namakumi maviri okutsamwa kwokupedzisira akagumawo, sezvakangoita mazuva okutsamwa kokutanga akanga aguma panguva yokuguma muna 1798. “Shure kwamazuva iwayo,” sezvinorehwa naJeremia, kwakazotaurwawo nezvako naPauro. Pauro anoreva “shure kwamazuva iwayo” kwaJeremia, kaviri, nokuti Pauro haangotauri chete sungano yaizogadzwa “shure kwamazuva iwayo,” asi chinotokosha zvikuru ndechokuti ari kuratidza basa raKristu soMupristi Mukuru.

For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

Nokuti nechipiriso chimwe chete wakakwanisa nokusingaperi avo vanoitwa vatsvene. Uye Mweya Mutsvenewo chapupu kwatiri; nokuti, shure kwokunge ati pakutanga, “Ichi ndicho sungano yandichaita navo shure kwamazuva iwayo,” ndizvo zvinotaura Ishe, “Ndichaisa mitemo yangu mumwoyo yavo, uye mundangariro dzavo ndichaainyora”; uye kuti, “Zvivi zvavo nokusateerera kwavo handichazozvirangaririzve.” Zvino pane ruregerero rwezvinhu izvi, hapachina chipiriso chezvivi. Naizvozvo, hama, zvatine ushingi hwokupinda munzvimbo tsvene-tsvene neropa raJesu, nenzira itsva uye mhenyu yaakatsaurira isu, kubudikidza nechidzitiro, ndiko kuti, nyama yake; uye zvatine muprista mukuru pamusoro peimba yaMwari. VaHebheru 10:14–21.

The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

Makore mazana maviri nemakumi maviri anobatanidza chiporofita chechiono che *marah* chokuratidzwa kwaKristu, nechiporofita chemakore zviuru zviviri namazana mashanu nemakumi maviri chechiono che *chazon* chenhoroondo yechiporofita, anosunga pamwechete, kana kubatanidza, kutanga kwenguva mbiri idzodzo dzechiporofita, nechisungo chokufananidzira chinomirira kubatanidzwa kwohunhu hwomunhu nouMwari, rinova iro basa rinopedzerwa naKristu mukunatsa kunoitika panguva yokufamba kwengirozi yechitatu, uye rinoguma nesungano yaanoita nevane zviuru zana namakumi mana nezvina.

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.

Maono ya **chazon**, yanayoonyesha kukanyagwa kwa hekalu, ni maono ya wanadamu ambao wamekanyagwa na dhambi tangu uasi wa Adamu katika Bustani ya Edeni; na maono ya **marah**, yanayoonyesha kazi ya Kristo ya kurejesha na kulitakasa hekalu, yote mawili yalitimizwa tarehe 22 Oktoba, 1844. Kuna unabii mbili za miaka elfu mbili mia tano na ishirini za ghadhabu ya Mungu, zinazowakilisha kukanyagwa kwa jeshi na patakatifu.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Zviroto zviviri izvozvo zvinomirira kutsikwa-tsikwa kwevanhu, uko kuchadzorerwa nechiratidzo chemarah. Hasha mbiri idzodzo dzaMwari pamusoro pevanhu Vake dzinomirira kutsamwa kuri pamusoro porudzi rwakawa rwavanhu, rwuchazonunurwa nokudzorerwa chete nebasa raKristu mukuvaka patsva nokuchenesa temberi yakawa.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

Kusanyuka kuviri uku kunomiririra hunhu hwepamusoro nehunhu hwezasi hwerudzi rwavanhu. Pakudonha kwaAdhamu, hunhu hwezasi hwakatora ukuru pamusoro pehunhu hwepamusoro, uye urongwa hwaKristu pamusoro pavanhu hwaiva hwokuti hunhu hwepamusoro hutonge pamusoro pehunhu hwezasi. Pakudonha kwaAdhamu, hunhu hwepamusoro hwakakundwa nezvishuwo zvehunhu hwezasi, uye urongwa hwaMwari hwakapindurwa. Izvi ndizvo zvinorehwa ne“kutendeuka” kweBhaibheri. Kutendeuka kunoreva kuti hunhu hwepamusoro hudzorerwe pachinzvimbo charwo chokutonga pamusoro pehunhu hwezasi. Kutendeutsa kunoreva kushandura, kana kupindura zvinhu musoro pasi.

The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Ukucasuka kokuqala okumelene lombuso wasenyakatho kwakuyikucasuka okumelene lemvelo ephansi eyabusa imvelo ephezulu ekuweni komuntu. Lokho kucasuka kwafika kuqala, ngoba uKristu waqala umsebenzi wensindiso khona kanye lapho waqala khona kuqala, njalo waqala ngenkanuko yemvelo ephansi, eyayiyinkanuko yokusutha. UKristu waqala umsebenzi Wakhe ngezinsuku ezingamatshumi amane zokuzila ukudla.

“Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

“คริสต์ทรงทราบว่า เพื่อจะทรงดำเนินแผนการแห่งความรอดให้สำเร็จ พระองค์จำต้องทรงเริ่มงานแห่งการไถ่มนุษย์ ณ จุดเดียวกับที่ความพินาศได้เริ่มต้นขึ้น อาดัมล้มลงเพราะการปล่อยตามตัณหาแห่งความอยากอาหาร เพื่อจะทรงประทับความสำนึกในพันธกรณีของมนุษย์ที่จะเชื่อฟังธรรมบัญญัติของพระเจ้า คริสต์จึงทรงเริ่มงานแห่งการไถ่โดยการปฏิรูปนิสัยทางกายของมนุษย์ ความเสื่อมถอยในคุณธรรมและความทรุดเสื่อมของเผ่าพันธุ์มนุษย์นั้น โดยสำคัญแล้ว มีสาเหตุมาจากการปล่อยตามตัณหาแห่งความอยากอาหารที่วิปริต” Testimonies, เล่ม 3, 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Ukuthukuthela kwesibili kwakumelene nemvelo ephakeme, emelwe ngumbuso waseningizimu, lapho kukhona khona iJerusalema, okuwumuzi uNkulunkulu awukhetha ukuba abeke kuwo igama lakhe. Ngo-22 Okthoba 1844 umsebenzi uKristu ayehlose ukuwenza, nomsebenzi awenza manje, umelwe izinti ezimbili zikaHezekeli.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Ahenkɛseɛnyankopɔn nkeka abien a wɔde ka bom ma ɛyɛ nkeka baako daa no, ɛkyerɛ apam a mu Kristo yi bɔne fi Ne nkurɔfoɔ so daa, na ɔde suban a ɛkorɔn ne deɛ ɛfam ase sane ba ne pɛpɛɛpɛ nneyɛeɛ nhyehyɛeɛ mu, na mmarima sane yɛ pɛ bio. Wɔ tebea a wonnuu wɔn koma nnsiɛ no mu no, onipa suban a ɛfam ase a ɛyɛɛ mfonini wɔ abufuo a ɛdi kan no mu no, na edi onipa suban a ɛkorɔn a wɔyɛɛ ne mfonini wɔ abufuo a ɛtwa toɔ no mu no so. Enti, abufuo a ɛdi kan no tiaa atifi ahennie no, a wɔ asasesin mu no na ɛwɔ “soro” sen anafo ahennie no.

The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.

Makore mazana maviri namakumi maviri anobatanidza zviratidzo zviviri zve *marah* ne *chazon* nouMwari nouvanhu, pakuvamba kwazvo kwakabatana, zvose zvinoungana pamwe chete kuva tsvimbo imwe apo Kristu anopedzisa basa rengirozi yechitatu pamwe chete nezviuru zana namakumi mana nezvina. Ndihwo uporofita hwekutsamwa kwokupedzisira pamusoro poumambo hwokumaodzanyemba hunobatanidzwa nouporofita hwokuonekwa muna 1844, nokuti sungano inopa pfungwa itsva pakutendeuka, asi muviri mutsva (umambo hwokuchamhembe) unongodzorerwa chete pakuuya kwechipiri mukubwaira kweziso.

Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

Vhesi ya makumi mana ya Daniele 11 inozivisa nguva mbiri dzokuguma, uye pakuita kudaro inosimbisa mutsetse womukati nowokunze wenhoroondo yechiporofita mukati menhoroondo yechikara chenyika cheZvakazarurwa chitsauko 13. Zvokwadi dzinoburitswa pachena muvhesi iyi dzinomiririra yose mitsetse yomukati neyokunze yezvokwadi iyo Kristu akauya kuzivisa nokuzadzisa mukati mavanhu Vake. Zvokwadi yokuti hunhu hwomunhu hwabatanidzwa noumwari hahutadzi, inomiririrwa muchiedza chine chokuita nemhedzisiro yokuburitswa pachena kwezivo, uye inomiririra zvokwadi yomukati yavanhu vaMwari mumazuva okupedzisira. Chiedza chinomiririrwa nehondo iri pakati pemasimba anotungamirira nyika kuAmagedhoni ndicho zvokwadi yokunze yavanhu vaMwari mumazuva okupedzisira.

We will continue this study in the next article.

Tuchaenderera mberi nechidzidzo ichi munyaya inotevera.

The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

Shoko raJehovha rakauyazve kwandiri, richiti, Uyezve, iwe mwanakomana womunhu, tora tsvimbo imwe, unyore pairi uchiti, YaJudha, neyavana vaIsraeri vavanobatana navo; ugotora imwezve tsvimbo, unyore pairi uchiti, YaJosefa, tsvimbo yaEfuremu, neyeimba yose yaIsraeri vavanobatana naye; uzvibatanidze imwe kune imwe, zvive tsvimbo imwe; uye zvichava chinhu chimwe muruoko rwako. Zvino kana vana vavanhu vako vakataura kwauri, vachiti, Haugatiratidzi here zvaunoreva nezvinhu izvi? uti kwavari, Zvanzi naIshe Jehovha: Tarirai, ndichatora tsvimbo yaJosefa, iri muruoko rwaEfuremu, namarudzi aIsraeri vaanofambidzana nawo, ndigozviisa pamwe chete nayo, pamwe netsvimbo yaJudha, uye ndichazviita tsvimbo imwe, zvive chinhu chimwe muruoko rwangu. Uye tsvimbo dzawakanyora padziri dzichava muruoko rwako pamberi pameso avo. Utiwo kwavari, Zvanzi naIshe Jehovha: Tarirai, ndichatora vana vaIsraeri kubva pakati pavahedheni, kwavakaenda, ndigovaunganidza kubva kumativi ose, ndigovauyisa munyika yavo; ndichavaita rudzi rumwe munyika, pamusoro pamakomo aIsraeri; mambo mumwe acharamba ari mambo wavo vose; havachazovi marudzi maviri, uye havachazopatsanurwi kuva ushe huviri zvakare; havachazvisvibisi zvakare nezvifananidzo zvavo, kana nezvinhu zvavo zvinonyangadza, kana nokudarika kwavo kupi nokupi; asi ndichavaponesa kubva panzvimbo dzavo dzose dzavakagaramo, mavakatadzira, ndigovachenesa; saizvozvo vachava vanhu vangu, neni ndichava Mwari wavo. Uye Dhavhidhi muranda wangu achava mambo pamusoro pavo; vose vachava nomufudzi mumwe; vachafambawo mukutonga kwangu, vachachengeta zvirevo zvangu, nokuzviita. Uye vachagara munyika yandakapa Jakobho muranda wangu, maigara madzibaba enyu; vachagaramo, ivo, navana vavo, navana vavana vavo nokusingaperi; uye Dhavhidhi muranda wangu achava muchinda wavo nokusingaperi. Uyezve ndichaita sungano yorugare navo; ichava sungano isingaperi navo; ndichavaisa, ndigovawanza, uye ndichaisa nzvimbo yangu tsvene pakati pavo nokusingaperi. Tabhenakeri ranguwo richava navo; zvirokwazvo, ndichava Mwari wavo, uye ivo vachava vanhu vangu. Uye vahedheni vachaziva kuti ini Jehovha ndinonatsa Israeri, kana nzvimbo yangu tsvene yava pakati pavo nokusingaperi. Ezekieri 37:15–28.