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.
Izinengiso ezine ezinengekayo zikaHezekeli isahluko sesishiyagalombili zimelela izizukulwane ezine zakwa-Israyeli wesimanje, futhi ukuqala kuka-Israyeli wesimanje kwafanekiswa ukuqala kuka-Israyeli wasendulo. Zombili lezo zindaba zokuqala zifakaza ngokuphela kuka-Israyeli wesimanje emthethweni weSonto ozayo maduzane. Iziqalo ezimbili zika-Israyeli, kokubili owesendulo ongokoqobo, nowesimanje ongokomoya, zifakazelwa ngumlando wokuqala wombuso wasenyakatho wakwa-Israyeli ngesikhathi uzahlukanisa noJuda.
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.
Lapho u-Israyeli wasendulo emisa ithole legolide, babesanda kuphuma eGibhithe ngokugcwaliseka kwesiprofetho esiveza ukuthi uNkulunkulu wayezobenza umbuso. Indaba kaJerobowamu, inkosi yokuqala yombuso wasenyakatho wakwa-Israyeli, iqukethe zona lezo zimpawu. UJerobowamu wayebalekele eGibhithe ngenxa yolaka lukaSolomoni. Wayenikezwe isithembiso esingokwesiprofetho sokuthi wayezokwenziwa inkosi phezu kwezizwe eziyishumi kweziyishumi nambili, ngumprofethi u-Ahiya. Ngaphambi kokuba leso siprofetho sigcwaliseke, uJerobowamu wayezobalekela eGibhithe ukuze azibekele ibanga phakathi kwakhe noSolomoni, kwaze kwaba yilapho uSolomoni efa.
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.
Kwathi ngaleso sikhathi, lapho uJerobowamu ephuma eJerusalema, umprofethi u-Ahiya waseShilo wamfumana endleleni; wayembethe ingubo entsha; bobabili bebodwa ensimini. U-Ahiya wayesebamba leyo ngubo entsha eyayikuye, wayidabula yaba yizicucu eziyishumi nambili; wathi kuJerobowamu: Zithathele izicucu eziyishumi; ngokuba usho kanje uJehova, uNkulunkulu ka-Israyeli, uthi: Bheka, ngizowudabula umbuso esandleni sikaSolomoni, ngikunike izizwe eziyishumi; (kepha yena uyakuba nesizwe sinye ngenxa kaDavide inceku yami, nangenxa yeJerusalema, umuzi engiwukhethileyo ezizweni zonke zakwa-Israyeli;) ngokuba bangishiyile, bakhuleka ku-Ashitoreti unkulunkulukazi wamaSidoni, nakuKemoshi unkulunkulu wamaMowabi, nakuMilkomi unkulunkulu wabantwana bakwa-Amoni, abahambanga ngezindlela zami ukuba benze okulungileyo emehlweni ami, nokugcina izimiso zami nezahlulelo zami, njengokwenza kukaDavide uyise. Kodwa angiyikuwususa wonke umbuso esandleni sakhe; kepha ngiyakumenza abe yinkosi zonke izinsuku zokuphila kwakhe ngenxa kaDavide inceku yami engamkhetha, ngokuba wagcina imiyalo yami nezimiso zami. Kepha ngiyakuwususa umbuso esandleni sendodana yakhe, ngiwunike wena, yebo, izizwe eziyishumi. Kepha indodana yakhe ngiyakuyinika isizwe sinye, ukuze uDavide inceku yami abe nesibani njalo phambi kwami eJerusalema, emzini engiwukhethileyo ukuba ngibeke igama lami khona.
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.
Ngiyakukhetha, futhi uyakubusa ngokuvumelana nakho konke okufiswa ngumphefumulo wakho, futhi uyakuba yinkosi phezu kuka-Israyeli. Kuyakuthi, uma ulalela konke engikuyala khona, uhambe ngezindlela zami, wenze okulungileyo emehlweni ami, ugcine izimiso zami nemiyalo yami, njengoba uDavide inceku yami enzile; khona ngiyakuba nawe, ngikwakhele indlu eqinileyo, njengoba ngamakhela uDavide, nginikele u-Israyeli kuwe. Ngenxa yalokhu ngiyakuhlupha inzalo kaDavide, kodwa kungabi kuze kube phakade. Ngakho uSolomoni wafuna ukubulala uJerobowamu. Kepha uJerobowamu wasukuma, wabalekela eGibhithe kuShishaki inkosi yaseGibhithe, wahlala eGibhithe kwaze kwaba sekufeni kukaSolomoni. Okunye kwezenzo zikaSolomoni, nakho konke akwenzayo, nokuhlakanipha kwakhe, akubhaliwe yini encwadini yezenzo zikaSolomoni na? Isikhathi uSolomoni abusayo eJerusalema phezu kwabo bonke abakwa-Israyeli saba yiminyaka engamashumi amane. USolomoni wayeselala noyise, wangcwatshwa emzini kaDavide uyise; uRehobowamu indodana yakhe wabusa esikhundleni sakhe. 1 AmaKhosi 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.
Ekufeni kwenkosi uSolomoni, umbuso wawuzohlukaniswa, futhi uJerobowamu wayezakuba yinkosi phezu kwezizwe eziyishumi zasenyakatho, kuthi indodana kaSolomoni, uRehobowamu, ibe yinkosi eJerusalema. Ngaphambi kokuba kwenzeke ukwahlukaniswa kwezizwe, kwakudingeka ukuba uJerobowamu aphume eGibhithe.
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.
URehobowamu waya eShekemi, ngokuba wonke u-Israyeli wayefikile eShekemi ukuba amenze inkosi. Kwathi lapho uJerobowamu indodana kaNebati, owayesesekhona eGibithe, ezwa ngakho, (ngokuba wayebalekile ebusweni benkosi uSolomoni, uJerobowamu wayehlala eGibithe;) bathumela bambiza. UJerobowamu kanye nebandla lonke lakwa-Israyeli beza, bakhuluma kuRehobowamu, bathi: Uyihlo wenza ijoka lethu laba lukhuni; ngakho-ke yenza kube lula wena inkonzo enzima kayihlo, nejoka lakhe elisindayo asithwese lona, khona siyakukukhonza. Wathi kubo: Hambani, kuze kube yizinsuku ezintathu, bese nibuya kimi. Abantu base behamba. 1 AmaKhosi 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.
Indaba yendlela uRehobowamu enza ngobuwula ngayo phakathi nalezo zinsuku ezintathu, ibeka icala phezu kokwenqaba kwakhe ngobuwula iseluleko samadoda amadala, kodwa ukwehlukana kwezizwe kwakuprofethiwe, ngakho kwakuyokwenzeka ngandlela-thile noma kunjalo. Kuyafaneleka ukuqaphela lapha, ngenxa yesihloko esizayo, ukuthi inqubo yokwehlukana yachazwa ngokukhethekile njengezinsuku ezintathu. Imibuso emibili iphinde ibe umbuso munye futhi phakathi komlando wamaMillerite, futhi lapho izizwe zasenyakatho nezaseNingizimu ziba umbuso munye phakathi komlando wamaMillerite, okuyisikhathi sokufika kwezingelosi ezintathu zeSambulo isahluko seshumi nane. Lezo zingelosi ezintathu emlandweni wamaMillerite zazifanekiselwa yilezo zinsuku ezintathu zesinqumo sikaRehobowamu. Leyo minyaka engamashumi amane nesithupha lapho lezi zingelosi ezintathu zafika kusukela ku-1798 kuze kube ngu-1844, nayo yayiyizinsuku ezintathu ezingokomfanekiso, uKristu ayekushilo kuJohane isahluko sesibili ukuthi kwakuyodingeka ukuze Avuse ithempeli elichithiwe, kodwa leyo ngxenye yalesi sifundo ngeyesihloko esizayo.
When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.
Lapho uRehobowamu ekhipha isimemezelo sakhe sobuwula ekupheleni kwezinsuku ezintathu, imibuso yahlukaniswa.
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.
Ngakho kwathi lapho wonke u-Israyeli ebona ukuthi inkosi ayibalalelanga, abantu bayiphendula inkosi, bathi: Sinesabelo sini kuDavide na? Futhi asinayo ifa endodaneni kaJese. Ematendeni enu, nina baka-Israyeli; manje zibonele indlu yakho, Davide. U-Israyeli wase uya ematendeni awo. Kepha abantwana bakwa-Israyeli ababehlala emizini yakwaJuda, uRehobowamu wabusa phezu kwabo. Khona-ke inkosi uRehobowamu yathuma u-Adoramu, owayephethe umsebenzi wentela; kepha wonke u-Israyeli wamkhanda ngamatshe waze wafa. Ngakho inkosi uRehobowamu yashesha ukukhwela enqoleni yayo, ukuba ibalekele eJerusalema. Ngalokho u-Israyeli wavukela indlu kaDavide kwaze kwaba yilolu suku. Kwathi lapho wonke u-Israyeli ezwa ukuthi uJerobowamu usebuyile, bathumela bambiza ukuba eze enhlanganweni, bamenza inkosi phezu kuka-Israyeli wonke; akubanga khona owalandela indlu kaDavide, ngaphandle kwesizwe sakwaJuda sodwa. 1 AmaKhosi 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.
Isiprofetho sokuthi uJerobowamu wayezonikwa umbuso sase sigcwalisekile, futhi sagcwaliseka ngesikhathi ephume eGibhithe. Enomhawu wokuthi indlu engcwele kaNkulunkulu yayisemzini waseJerusalema, umuzi uNkulunkulu awukhethayo ukuba abeke kuwo igama lakhe, uJerobowamu waqala ukumisa inkohliso yendlu engcwele, yobupristi, neyenkonzo yokukhonza eyayimiselwe ukuba yenziwe eJerusalema kuphela. Umsebenzi kaJerobowamu wokumisa uhlelo lokukhonza oluwumgunyathi ezizweni eziyishumi zasenyakatho, uyafana ngqo nokuvukela kuka-Aroni nethole legolide, ngakho-ke unikeza obunye ubufakazi, hhayi kuphela ngomthetho weSonto osuzayo maduze, kodwa futhi nangokuvukela kwango-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.
UJerobowamu wakhuluma enhliziyweni yakhe, wathi: Manje umbuso usubuyela endlini kaDavide; uma laba bantu benyuka bayonikela imihlatshelo endlini kaJehova eJerusalema, inhliziyo yalaba bantu iyakubuyela enkosini yabo, kuRehobowamu inkosi yakwaJuda, bangibulale, babuyele kuRehobowamu inkosi yakwaJuda. Inkosi yayisithatha iseluleko, yenza amathole amabili egolide, yathi kubo: Kukhulu kakhulu kini ukwenyukela eJerusalema; bhekani onkulunkulu bakho, Israyeli, abakukhuphile ezweni laseGibhithe. Yabeka elinye eBethele, nelinye yalifaka eDani. Le nto yaba yisono; ngokuba abantu bahamba bayokhuleka phambi kwelinye, baze bafika eDani. Wenza nendlu yezindawo eziphakemeyo, wabeka abapristi abavela kwabaphansi kubantu, ababengebona abamadodana kaLevi. UJerobowamu wamisa umkhosi ngenyanga yesishiyagalombili, ngosuku lweshumi nanhlanu lwenyanga, ofana nomkhosi oseJuda, wanikela phezu kwe-altare. Wenza kanjalo eBethele, ehlatshela amathole ayewenzile; wabeka eBethele abapristi bezindawo eziphakemeyo ayezenzile. Ngakho wanikela phezu kwe-altare ayelenzile eBethele ngosuku lweshumi nanhlanu lwenyanga yesishiyagalombili, yona inyanga ayeyiqambile ngenhliziyo yakhe siqu; wamisa umkhosi kubantwana bakwa-Israyeli; wanikela phezu kwe-altare, washisa impepho. 1 AmaKhosi 12:26–33.
Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.
Ukuvukela kukaJerobowamu kunikeza olunye uhlangothi lweqiniso olungabekwa phezu kokuvukela kuka-Aroni, ukuvukela kophondo lwamaProthestani ngo-1863, kanye nokuvukela kophondo lwamaRiphabhulikhi emthethweni weSonto osuzayo maduze, futhi ngokwenza kanjalo kwandisa ubufakazi besiprofetho. Ekuvukeleni kwethole legolide lika-Aroni, iNkosi yashintsha indlela eyayimisiwe yokukhetha ubupristi.
Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.
Ngaphambi kokuhlubuka, izibulo lanoma isiphi isizwe lalimiselwe ukuba libe yingxenye yobupristi. Kodwa ekuhlubukeni kuka-Aroni kwethole legolide, kwaba yisizwe sakwaLevi sodwa esema noMose. Ngenxa yalesi sizathu uNkulunkulu washintsha indlela ayeyimisele yokuhlinzeka amadoda obupristi, futhi kusukela kuleso sikhathi kwaba ngumndeni wakwaLevi kuphela owawuzokwakha ubupristi.
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.
Kwathi uMose esebona ukuthi abantu babehamba-ze; (ngokuba u-Aroni wayebahambisile-ze kwaba yihlazo labo phakathi kwezitha zabo:) uMose wema esangweni lekamu, wathi: Ngubani ongakuhlangothi lweNkosi na? ake eze kimi. Onke amadodana kaLevi ase ebuthanela kuye. Wayesethi kuwo: Isho kanje iNkosi uNkulunkulu ka-Israyeli: Makuthi yilowo nalowo afake inkemba yakhe ohlangothini lwakhe, ahambe angene aphume esangweni ngesango kulo lonke ikamu, abulale yilowo nalowo umfowabo, yilowo nalowo umngane wakhe, yilowo nalowo umakhelwane wakhe. Abantwana bakaLevi benza njengezwi likaMose; kwase kuwa kubantu ngalolo suku amadoda angaba yizinkulungwane ezintathu. Eksodusi 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.
UJorobowamu waqamba umsebenzi uNkulunkulu ayewenzile ekuhlubukeni kuka-Aroni, lapho uNkulunkulu emise ubupristi obusha esizweni sakwaLevi, ngokuba uJerobowamu “wenza abapristi abavela kwabaphansi besizwe, ababengengabo emadodaneni kaLevi.” Ukuhlubuka ekuqaleni kombuso wezizwe eziyishumi zasenyakatho kuhambisana nokuhlubuka kuka-Aroni kanye neziwula ezazidansa. Ukuhlubuka kwenzeka emva kokuphuma eGibhithe, kugcwaliseka isiprofetho esasithembisa ukuthi umbuso wawuyomiswa. Kuzo zombili lezi zimo kwamiswa ubupristi obusha, okwakuyinguquko esimisweni sangaphambili sokukhetha abapristi.
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.
Ukuhlubuka kuka-Aroni kwethole legolide kwaphindwa, kodwa kwaphindaphindwa nguJerobowamu, ngoba wenza amathole amabili egolide wawabeka emizini emibili. Umuzi waseDani umelela ubuciko bombuso, ngokuba uDani usho ukuthi “ukwahlulela”, kanti umuzi waseBethele umelela ubuciko bebandla, ngokuba iBethele isho ukuthi “indlu kaNkulunkulu”. Amathole egolide ayenophawu olufanayo nethole lika-Aroni, kodwa enobufakazi obengeziwe benyunyana yeBandla noMbuso njengoba imelelwa yileyo mizi emibili. Ithole laliyindlela ephakeme kunazo zonke yomnikelo wobuqaba, ngakho-ke limelela umnikelo womgunyathi kaKristu. Igolide liwuphawu lweBabiloni, kanti ithole laliyisithombe sesilo. Njengoba nje u-Aroni wamisa usuku lwamanga lokukhonza, noJerobowamu wamisa umkhosi, futhi waqinisekisa ukuthi usuku lomkhosi aluhambisani nesikhathi sokukhonza kweqiniso eJerusalema.
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.
Zonke izici zomthetho weSonto ozayo maduze zifanekiselwa ebufakazini bukaJerobowamu bokuvukela; umhlatshelo wamanga (ithole), uKristu wamanga (ialithare), umfanekiso wesilo (ukuhlanganiswa kweBandla noMbuso), usuku lwamanga lokukhonza (iSonto) nobupristi mbumbulu.
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.
Ukuqala kuka-Israyeli wasendulo, ukuqala kwezizwe eziyishumi zasenyakatho njengombuso, nokuqala kwe-Adventism konke kunezingxenye ezifanayo zesiprofetho, futhi ndawonye kukhomba izingxenye zesiprofetho zomthetho weSonto osondelayo. U-Israyeli wasendulo wayephume ebugqilini baseGibhithe, uJerobowamu waphuma eGibhithe lapho ayebalekele khona ukuze aphunyuke ekuhlushweni nguSolomoni, kanti i-Adventism yamaMillerite yayisanda kuphuma ebugqilini bobupapa.
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.
Ubupristi bukaLevi bamiswa ekuhlubukeni kuka-Aroni, ubupristi mbumbulu obabantu abaphansi kakhulu bamiswa ebufakazini bukaJerobowamu, futhi lapho iNkosi ingena esivumelwaneni ne-Adventismu yamaMillerite, ngokukaPetru, amaMillerite ayeyisizukulwane esikhethiweyo, ubupristi bobukhosi, isizwe esingcwele, abantu abayigugu elikhethekile; ukuze nimemezele izindumiso zaLowo onibizile ukuba niphume ebumnyameni ningene ekukhanyeni kwakhe okumangalisayo. Ukukhanya amaMillerite ayebizelwe kukho kwakungukukhanya kwamagugu kaMiller amelwe phezu kwamatafula amabili kaHabakuki, ayefanekisiwe emlandweni wokuhlubuka kuka-Aroni ngamatafula amabili eMiyalo eliShumi. Ubumnyama ababebizelwe ukuba baphume kubo kwakuyiNkathi Zobumnyama zombuso wobupapa, ezazifanekisiwe ubumnyama bobugqila baseGibhithe.
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.
Ngenkathi uKristu evusa ithempeli elalinyathelwe phansi yibo bobabili ubuqaba nobupapa, wakwenza lokho eminyakeni engamashumi amane nesithupha kusukela ku-1798 kuya ku-1844. Kwathi eselakhe ithempeli, khona-ke njengesiThunywa sesiVumelwano, weza masinyane ethempelini laKhe ngo-Okthoba 22, 1844, ngoba wayeselakhe ithempeli elalinyathelwe phansi futhi labhujiswa, futhi wahlanza nobupristi obabumelwe yisizwe sakwaLevi.
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.
Kepha ngubani ongamelana nosuku lokufika kwakhe na? Futhi ngubani oyakuma lapho ebonakala na? Ngokuba unjengomlilo womcwengisisi, nanjengensipho yabagezi bezingubo; futhi uyakuhlala njengomcwengisisi nomhlanzi wesiliva; uyakubahlanza amadodana kaLevi, awacwenge njengegolide nesiliva, ukuze anikele kuJehova umnikelo ngokulunga. Khona-ke umnikelo wakwaJuda nowaseJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zasendulo, nanjengaseminyakeni yakuqala. 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.
Ngo-Okthoba 22, 1844 uKristu wafika masinyane ethempelini laKhe futhi wangena esivumelwaneni nabantu ababemelwe ubupristi bamaLevi, nokho kwathi ngo-1863, baphinda ukuhlubuka kuka-Aroni, futhi ubupristi bamaMillerite baguqukela ebubpristini baseLawodikeya, njengoba bumelwe ubupristi bukaJerobowamu obabungobabantu abaphansi kunabo bonke, kanye neziwula ezazidansa zika-Aroni. Nokho ubufakazi bokuhlubuka kukaJerobowamu bunobufakazi obukhulu ngokwengeziwe bokuhlubuka kwango-1863. Lapho uJerobowamu emisa uhlelo lwakhe lwamanga lokukhonza, umprofethi ovela eJerusalema wathunywa ukuba akhuze ukuhlubuka kukaJerobowamu, njengoba kufanekiswa ubu-Adventisti bamaMillerite buholwa ukuba bamukele iSabatha leMiyalo eliShumi njengosuku lokuphumula.
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.
Ngenkathi ubu-Adventism bamukela ukukhanya kwengelosi yesithathu kanye nendlu engcwele, baba yisiyalo kulabo maProthestani ababelenqabile ukukhanya okwandayo kokuvulwa kwezimpawu okwaqala ngesikhathi sokuphela ngo-1798. Njengoba u-Israyeli wasendulo ayeseyikhohliwe iSabatha ngesikhathi sobugqila bakhe baseGibhithe, kanjalo nebandla ehlane lase selikhohliwe iSabatha ngesikhathi kufika unyaka ka-1798. Ukukhanya okwandayo komyalezo wehora lokwahlulela, okwalethwa amaMillerite, ekugcineni kwaholela endlini engcwele nasemthethweni kaNkulunkulu.
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.
Lokho kukhanya kwafika ngo-Okthoba 22, 1844, futhi kwamele ukusolwa kokukhonza okungamanga kulabo ababebizelwe ukuba baphume ngokuphelele ezimfundisweni ezingamanga zobuKatolika. Ukukhonza ilanga kuwuphawu lwegunya lobuKatolika phezu kwamabandla abuyela esibayeni salo. Lokho kusolwa kumelwe ekumisweni kukaJerobowamu kohlelo lwakhe lwamanga lokukhonza.
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.
UJerobowamu wamisa umkhosi ngenyanga yesishiyagalombili, ngosuku lweshumi nanhlanu lwenyanga, njengomkhosi oseJuda; wanikela phezu kwe-altare. Wenza kanjalo eBethele, ehlatshela amathole ayewenzile; wabeka futhi eBethele abapristi bezindawo eziphakemeyo ayezenzile. Wanikela-ke phezu kwe-altare ayelenzile eBethele ngosuku lweshumi nanhlanu lwenyanga yesishiyagalombili, yona leyo nyanga ayeyiqambile ngenhliziyo yakhe uqobo; wamisa umkhosi kubantwana bakwa-Israyeli; wanikela phezu kwe-altare, washisa impepho. Futhi bheka, kweza umuntu kaNkulunkulu evela kwaJuda ngezwi likaJehova eBethele; uJerobowamu wayemi ngase-altare ukuba ashise impepho. Wamemeza emelene ne-altare ngezwi likaJehova, wathi: “O altare, altare, usho kanje uJehova: Bheka, kuyakuzalwa umntwana endlini kaDavide, ogama lakhe linguJosiya; phezu kwakho uyakunikela abapristi bezindawo eziphakemeyo abashisa impepho phezu kwakho, namathambo abantu ayakushiswa phezu kwakho.” Wanikeza ngalolo suku isibonakaliso, wathi: “Yilesi isibonakaliso uJehova asikhulumile: Bheka, i-altare liyakudabuka, nomlotha ophezu kwalo uyakuchitheka.” Kwathi inkosi uJerobowamu isizwa amazwi omuntu kaNkulunkulu, owayememeze emelene ne-altare eBethele, yelula isandla sayo isisusa e-altare, yathi: “Mbambeni.”
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.
Isandla sakhe, aselulela kuye, sase somile, kangangokuba akabange esakwazi ukusibuyisela kuye futhi. Nelo altare laqhekeka, nomlotha wachitheka uvela e-altare, ngokwesibonakaliso lowo muntu kaNkulunkulu ayesinikile ngezwi leNkosi. Inkosi yaphendula yathi kumuntu kaNkulunkulu: Nxusa manje ubuso beNkosi uNkulunkulu wakho, ungikhulekele, ukuze isandla sami sibuyiselwe kimi futhi. Umuntu kaNkulunkulu wanxusa iNkosi, isandla senkosi sabuyiselwa kuyo futhi, saba njengakuqala. Inkosi yathi kumuntu kaNkulunkulu: Woza ekhaya nami, uziphumuze, ngizokunika umvuzo. Kepha umuntu kaNkulunkulu wathi enkosini: Noma unganginika ingxenye yendlu yakho, angiyikungena nawe, futhi angiyikudla sinkwa noma ngiphuze amanzi kule ndawo; ngokuba ngaleyo ndlela ngayalwa ngezwi leNkosi, kwathiwa: Ungadli sinkwa, ungaphuzi amanzi, ungabuyi nangendlela ohambe ngayo. Ngakho wahamba ngenye indlela, akabuyanga ngendlela abeze ngayo eBethele. 1 AmaKhosi 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.
Kanye nokuvukela kwamathole egolide ebufakazini buka-Aroni noJerobowamu, ukufungulwa uqobo kohlelo lwamanga lokukhonza uJerobowamu alubeka kumukelwe ebufakazini bakhe. Lokho kufungulwa kumelela umehluko phakathi kokukhonza okwakufanele kwenziwe eJerusalema, nohlelo lukaJerobowamu olungumgunyathi. Kusukela ngo-1798 kuze kube ngu-1844, iNkosi yakhipha abantu bayo ebumnyameni bokubusa kobupapa yabangenisa ekukhanyeni okumangalisayo kwesiprofetho okumelwe izingelosi ezintathu zesAmbulo seshumi nane. Amasonto amaProthestani akwenqaba lokho kukhanya, futhi ngokwenza kanjalo aba ngamadodakazi obuKatolika ngo-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.
Ukukhonza kukaJerobowamu kwakufanekisa uhlelo lokukhonza lwamaKatolika, futhi endabeni yakhe umbuso wasenyakatho wakwa-Israyeli umelela uhlelo lwamanga lobuKatolika amaProthestani emlandweni wamaMillerite akhetha ukuhlala kulo. Uphawu lwalolo hlelo ukukhonza ilanga.
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.
Izintombi ezithembekile nezihlakaniphile ezangena eNgcwelengcwele ngo-Okthoba 22, 1844, zazimelela ukusolwa kwamaProthestani ayesanda kubuyela ngaphansi kwethonya lobuKatolika, futhi aba ngamadodakazi aseRoma. Ekumisweni kokuqala kohlelo lukaJerobowamu lokukhonza olungelona iqiniso, kwafika umprofethi evela kwaJuda wamsola uJerobowamu, ngaleyo ndlela emelela ngokwesiprofetho izintombi ezithembekile ezangena eNgcwelengcwele futhi zaholelwa ekuqapheliseni umthetho kaNkulunkulu. Indaba yalowo mprofethi nokusola kwakhe uJerobowamu inikeza ukufundisa okukhulu lapho kubhekwa ukuhlubuka kuka-1863, nokho le ndaba kufanele ilinde kuze kubekwe isiphetho kanye nesiqalo.
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.
Ukuqala kuka-Israyeli wasendulo, umbuso kaJerobowamu, no-Israyeli wesimanje konke kuyahambelana, futhi ndawonye kunikeza ofakazi abathathu bokuphela kwesilo somhlaba sesAmbulo 13, emthethweni weSonto ozayo maduze. Abathembekile be-Adventismu yamaMillerite ngo-Okthoba 22, 1844, baba uphondo lwangempela lwamaProthestani lwesilo somhlaba, futhi bakwenza lokho emlandweni owaqala ngesikhathi sokuphela ngo-1798. U-1798 wawuyisiqalo sombuso wesithupha wesiprofetho seBhayibheli, i-United States, kanye nokumiswa kophondo lwangempela lwamaProthestani lwe-Adventismu e-United States. Kulowo mlando wesiqalo kumelwe umlando wokuphela we-United States, ngokuba uJesu uhlala ebonisa ukuphela kwento ngesiqalo sento.
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.
Ofakazi abathathu bokuqala base-Israyeli wasendulo, wanamuhla, nowe-Israyeli kaJerobowamu bafanekisa ukuphela kwesilo somhlaba, kodwa kukhona futhi esinye isiphetho okudingeka sibekwe kusengaphambili ngaphambi kokwethulwa kobufakazi bomprofethi owavela kwaJuda nowakhuza uJerobowamu. Umlando wokuphela okudingeka ufakwe ungowokuphela kwemibuso yasenyakatho neyaseningizimu yakwa-Israyeli njengoba imelwe ngumprofethi uHezekeli.
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.
Akumelwe ukuba esesikubonisa manje yilokhu: ukuhlubuka kuka-1863 kuphawulwe ngesinengiso sokuqala sikaHezekeli isahluko sesishiyagalombili, esasingumfanekiso womhawu. Lapho sesibhekisisa ukuphela kwemibuso yasenyakatho neyaseningizimu njengoba imelwe nguHezekeli, siyobe sesinobufakazi obedlula ngokwanele bokusekela ukuthi ukuhlubuka kuka-1863 kwabonakaliswa ngokuhlubuka kuka-Aroni noJerobowamu, nokuthi kumaka ukuqala kwesokuqala ezizukulwaneni ezine zobu-Adventisti baseLawodikeya.
We will continue this study in the next article.
Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.
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:
Izwi leNkosi lafika kimi futhi, lathi: “Futhi wena, ndodana yomuntu, zithathele induku eyodwa, ubhale phezu kwayo uthi, NgekaJuda, nangezabantwana bakwa-Israyeli abangabangane bakhe; bese uthatha enye induku, ubhale phezu kwayo uthi, NgekaJosefa, induku ka-Efrayimi, nangenxa yendlu yonke yakwa-Israyeli abangabangane bakhe; uzihlanganise enye nenye zibe yinduku eyodwa, zibe yinto eyodwa esandleni sakho. Kuthi lapho abantwana babantu bakho bekhuluma kuwe, bethi, Awuyikusitshela yini ukuthi uqonde ukuthini ngalezi? uthi kubo, Isho kanje iNkosi uJehova, ithi: Bhekani, ngiyakuyithatha induku kaJosefa, esesandleni sika-Efrayimi, nezizwe zakwa-Israyeli abangane bayo, ngizibeke kanye nayo, kanye nenduku kaJuda, ngizenze zibe yinduku eyodwa, zibe yinto eyodwa esandleni sami. Izinduku obhala kuzo ziyakuba sesandleni sakho phambi kwamehlo abo. Uthi kubo, Isho kanje iNkosi uJehova, ithi: Bhekani, ngiyakubathatha abantwana bakwa-Israyeli phakathi kwezizwe, lapho baye khona, ngibabuthe nxazonke zonke, ngibabuyise ezweni labo uqobo:”
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.
Ngiyakubenza babe yisizwe sinye ezweni, phezu kwezintaba zakwa-Israyeli; inkosi eyodwa iyakuba yinkosi yabo bonke; futhi abayikuba yizizwe ezimbili futhi, futhi abayikuhlukaniswa babe yimibuso emibili futhi nakancane. Futhi abayikuzingcolisa futhi ngezithombe zabo, nangokwenyanyekayo kwabo, nangazo zonke iziphambeko zabo; kodwa ngiyakubasindisa ngibakhiphe kuzo zonke izindawo zabo zokuhlala, lapho bonile khona, ngibahlanze; kanjalo bayakuba ngabantu bami, nami ngibe nguNkulunkulu wabo. UDavide inceku yami uyakuba yinkosi phezu kwabo; bonke bayakuba nomelusi oyedwa; bayakuhamba futhi ngezahlulelo zami, bagcine izimiso zami, bazenze. Bayakuhlala ezweni engalinika uJakobe inceku yami, lapho oyihlo bakho babehlala khona; bayakuhlala kulo, bona, nabantwana babo, nabantwana babantwana babo, kuze kube phakade; futhi inceku yami uDavide iyakuba yisikhulu sabo kuze kube phakade. Futhi ngiyakwenza nabo isivumelwano sokuthula; siyakuba yisivumelwano esiphakade nabo; ngibamise, ngibandise, ngibeke ingcwele yami phakathi kwabo kuze kube phakade. Itabernakele lami liyakuba nabo futhi; yebo, mina ngiyakuba nguNkulunkulu wabo, nabo bayakuba ngabantu bami. Nezizwe ziyakwazi ukuthi mina Jehova ngingongcwelisayo u-Israyeli, lapho ingcwele yami iyakuba phakathi kwabo kuze kube phakade. Hezekeli 37:15–28.