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# The Book of Daniel - Number Seventy-One

Igitabo cya Daniyeli - Umubare wa Mirongo Irindwi n’Umwe

The Prophetic Tapestry: Unveiling the Four Abominations of Ezekiel Chapter Eight and Their Significance in the Modern Era

Umwenda w’Ubuhanuzi: Guhishurwa kw’Ibizira bine byo mu gitabo cya Ezekiyeli igice cya Munani n’akamaro kabyo mu gihe cya none

Author

Jeff Pippenger

Published

February 4, 2024

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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.

Ibizira bine by’urukozasoni byo muri Ezekiyeli igice cya munani, bigereranya ibisekuru bine bya Isirayeli ya none, kandi itangiriro rya Isirayeli ya none ryashushanyijwe n’itangiriro rya Isirayeli ya kera. Ayo mateka yombi y’intangiriro ahamya iherezo rya Isirayeli ya none ku itegeko rya ku Cyumweru rigiye kuza vuba. Intangiriro ebyiri za Isirayeli, iya kera isanzwe n’iya none yo mu mwuka, byombi bihamywa n’amateka y’intangiriro y’ubwami bw’amajyaruguru bwa Isirayeli igihe bwitandukanyaga n’u Buyuda.

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.

Igihe Isirayeli ya kera yubatse inyana ya zahabu, bari bamaze kuva muri Egiputa mu isohozwa ry’ubuhanuzi bwagaragazaga yuko Imana yari kuzabagira ubwami. Inkuru ya Yerobowamu, umwami wa mbere w’ubwami bw’amajyaruguru bwa Isirayeli, ikubiyemo izo ngeso nyirizina. Yerobowamu yari yarahungiye muri Egiputa ahunga uburakari bwa Salomo. Umuhanuzi Ahiya yari yaramuhaye isezerano ry’ubuhanuzi ry’uko yari kuzagirwa umwami utegeka imiryango icumi muri ya miryango cumi n’ibiri. Mbere y’uko ubwo buhanuzi busohora, Yerobowamu yari guhungira muri Egiputa kugira ngo yitandukanye na Salomo, kugeza igihe Salomo yapfiriye.

> 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.

> Nuko muri icyo gihe, ubwo Yerobowamu yavaga i Yerusalemu, umuhanuzi Ahiya w’i Shilo amusanga mu nzira; kandi yari yambaye umwenda mushya; bombi bari bonyine mu gasozi. Nuko Ahiya afata uwo mwenda mushya yari yambaye, awushanyamo ibice cumi na bibiri. Maze abwira Yerobowamu ati: “Fata ibice icumi, kuko Uwiteka, Imana ya Isirayeli, avuze atya ati: Dore, ngiye gushanyura ubwami mu maboko ya Salomo, nguhe imiryango icumi. Ariko azasigarana umuryango umwe ku bw’umugaragu wanjye Dawidi no ku bw’i Yerusalemu, umudugudu natoranyije mu miryango yose ya Isirayeli; kuko banteye umugongo bakaramya Ashitoreti, ikigirwamana cy’Abanyasidoni, na Kemoshi, ikigirwamana cy’Abanyamowabu, na Milikomu, ikigirwamana cy’Abana ba Amoni, kandi ntibagendeye mu nzira zanjye ngo bakore ibitunganye mu maso yanjye, no gukomeza amategeko yanjye n’amateka yanjye, nk’uko Dawidi se yabigenje. Nyamara sinzavana ubwami bwose mu maboko ye; ahubwo nzamugira umutware iminsi yose yo kubaho kwe ku bw’umugaragu wanjye Dawidi, uwo natoranyije, kuko yakomeje amategeko yanjye n’amateka yanjye. Ariko nzavana ubwami mu maboko y’umuhungu we, mbuguhe, ni ukuvuga imiryango icumi. Naho umuhungu we nzamuha umuryango umwe, kugira ngo Dawidi umugaragu wanjye ahora agire itabaza imbere yanjye i Yerusalemu, umudugudu nitoranyirije gushyiramo izina ryanjye.”

> 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.

> Kandi nzagutora, kandi uzategeka uko umutima wawe wifuza kose, ube umwami wa Isirayeli. Kandi bizaba bityo, nugira uwo wumva ibyo ngutegeka byose, ukagendera mu nzira zanjye, ugakora ibitunganye imbere y’amaso yanjye, ukitondera amategeko yanjye n’amabwiriza yanjye, nk’uko Dawidi umugaragu wanjye yabigenje; ni bwo nzabana nawe, nkubakire inzu ikomeye ihoraho, nk’uko nayubakiye Dawidi, kandi nzaguha Isirayeli. Kandi nzabera urubyaro rwa Dawidi igihano ku bw’ibyo, ariko si iteka ryose. Nuko rero Salomo ashaka kwica Yerobowamu. Yerobowamu arahaguruka, ahungira muri Egiputa kwa Shishaki umwami wa Egiputa, aguma muri Egiputa kugeza igihe Salomo yapfiriye. Ibindi byerekeye imirimo ya Salomo, n’ibyo yakoze byose, n’ubwenge bwe, mbese ntibyanditswe mu gitabo cy’ibyakozwe na Salomo? Igihe Salomo yamaze ari umwami i Yerusalemu ku Bisirayeli bose cyari imyaka mirongo ine. Nuko Salomo asinzira hamwe na ba sekuruza be, ashyingurwa mu murwa wa Dawidi se; maze umuhungu we Rehobowamu amusimbura ku ngoma. 1 Abami 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.

Igihe Umwami Salomo yapfaga, ubwami bwagombaga kugabanywa, maze Yerobowamu akagirwa umwami w’imiryango icumi y’amajyaruguru, naho umuhungu wa Salomo, Rehobowamu, akagirwa umwami i Yerusalemu. Mbere y’uko iryo gabanywa ry’imiryango riba, byari ngombwa ko Yerobowamu ava mu Misiri.

> And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.

> Nuko Rehobowamu ajya i Shekemu, kuko Abisirayeli bose bari baje i Shekemu kumugira umwami. Nuko Yerobowamu mwene Nebati, wari ukiri muri Egiputa, abyumvise, (kuko yari yarahunze ava imbere y’umwami Salomo, kandi Yerobowamu yabaga muri Egiputa;) bohereza kumuhamagara. Nuko Yerobowamu n’iteraniro ryose rya Isirayeli baraza, babwira Rehobowamu bati: So yatwikariye umutwaro uremereye; none rero koroshya umurimo ukomeye wa so n’umutwaro we uremereye yadushyizeho, natwe tuzagukorera. Arababwira ati: Nimugende, mumare iminsi itatu, maze muzongere munsange. Nuko abantu baragenda. 1 Abami 12:1–5.

The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.

Inkuru y’ukuntu Rehobowamu yakoze iby’ubupfu muri iyo minsi itatu ishyira urubanza ku kwanga kwe kw’ubupfapfa inama z’abasaza, ariko gutandukana kw’imiryango kwari kwarahanuwe, bityo byari kuba uko byagenda kose. Birakwiye ko aha twabigaragaza ku bw’inyandiko izakurikiraho, yuko igikorwa cyo gutandukana cyagaragajwe mu buryo bwihariye ko ari iminsi itatu. Ubwami bwombi bwongeye kuba ubwami bumwe mu mateka y’Abamilerite, kandi igihe imiryango yo mu majyaruguru n’iyo mu majyepfo yabaga ubwami bumwe mu mateka y’Abamilerite, ari cyo gihe cyo kuza kw’abamarayika batatu bo mu Ibyahishuwe igice cya cumi na kane. Abo bamarayika batatu mu mateka y’Abamilerite bari baragereranyijwe n’iyo minsi itatu y’icyemezo cya Rehobowamu. Iyo myaka mirongo ine n’itandatu, igihe abo bamarayika batatu bazaga kuva mu 1798 kugeza mu 1844, na yo yari ya minsi itatu y’ikigereranyo Kristo yari yaravuze muri Yohana igice cya kabiri ko yari gukenerwa kugira ngo azure urusengero rwasenywe, ariko icyo gice cy’inyigisho kizagenzurwa mu nyandiko izakurikiraho.

When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.

Igihe Rehobowamu yatangaga imvugo ye y’ubupfu ku iherezo ry’iminsi itatu, ubwami bwaracitsemo kabiri.

> 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.

> Nuko Abisirayeli bose babonye ko umwami atabateze amatwi, abantu basubiza umwami bati: “Mbese dufite mugabane ki kuri Dawidi? Kandi nta munani dufite mu mwana wa Yesayi. Nimujye mu mahema yanyu, mwa Bisirayeli mwe; noneho wiyubakire urugo rwawe, wa Dawidi we.” Nuko Abisirayeli basubira mu mahema yabo. Ariko Abisirayeli bari batuye mu midugudu y’u Buyuda bo, Rehobowamu ababera umwami. Hanyuma umwami Rehobowamu atuma Adoramu, wari ushinzwe imisoro y’ikoro; maze Abisirayeli bose bamuterana amabuye, arapfa. Ni cyo cyatumye umwami Rehobowamu yihutira kuzamuka mu igare rye, ngo ahungire i Yerusalemu. Uko ni ko Abisirayeli bigometse ku nzu ya Dawidi kugeza n’uyu munsi. Nuko Abisirayeli bose bumvise ko Yerobowamu agarutse, batuma kumuhamagara mu iteraniro, bamugira umwami w’Abisirayeli bose; nta n’umwe wakomeje gukurikira inzu ya Dawidi, keretse umuryango wa Yuda wonyine. 1 Abami 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.

Ubuhanuzi bw’uko Yerobowamu yari guhabwa ubwami bwari bwarasohoye, kandi bwasohoye mu gihe yari avuye mu Egiputa. Kubera kugirira ishyari ubuturo bwera bw’Imana bwari mu murwa wa Yerusalemu, umurwa Imana yari yaratoranyirije gushyira izina ryayo, Yerobowamu yatangiye kwigana ubuturo bwera, ubutambyi n’umurimo wo gusenga byari byarategetswe ko bikorerwa i Yerusalemu honyine. Igikorwa cya Yerobowamu cyo gushyiraho gahunda y’impimbano yo gusenga mu miryango icumi yo mu majyaruguru, ni ikigereranyo gihuje mu buryo butaziguye no kwigomeka kwa Aroni n’inyana y’izahabu, bityo kikaba gitanga ubundi buhamya, atari ku birebana n’itegeko rya ku Cyumweru rigiye kuza vuba gusa, ahubwo no ku kwigomeka kwa 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.

> Nuko Yerobowamu yibwira mu mutima we ati: Ubu ubwami buzasubira ku nzu ya Dawidi. Niba aba bantu bazamuka kujya gutambira mu nzu y’Uwiteka i Yerusalemu, imitima y’aba bantu izongera gusubira ku mwami wabo, ari we Rehobowamu umwami w’u Buyuda; bazanyica, maze basubire kuri Rehobowamu umwami w’u Buyuda. Nuko umwami amaze kujya inama, akora inyana ebyiri z’izahabu, arababwira ati: Birabakabije kuzamuka i Yerusalemu; dore imana zawe, wa Bisirayeli we, zagukuye mu gihugu cya Egiputa. Imwe ayishyira i Beteli, indi ayishyira i Dani. Icyo kintu kiba icyaha; kuko abantu bagendaga kuramya imbere ya imwe, bakagera no i Dani. Kandi yubaka inzu z’ahasengerwaga ku misozi miremire, ashyiraho abatambyi batoranyijwe mu bantu basanzwe, batari abo mu bahungu ba Lewi. Yerobowamu ategeka umunsi mukuru mu kwezi kwa munani, ku munsi wa cumi na gatanu w’ukwezi, usa n’umunsi mukuru uba mu Buyuda, atambira ku gicaniro. Uko ni ko yabigenje i Beteli, atambira inyana yari yarakoze; kandi i Beteli ahashyira abatambyi b’ahasengerwaga ku misozi miremire yari yarubakishije. Nuko atambira ku gicaniro yari yarubatse i Beteli ku munsi wa cumi na gatanu w’ukwezi kwa munani, ari ko kwezi yihimbiye mu mutima we; ateganyiriza Abisirayeli umunsi mukuru, atambira ku gicaniro, kandi atwika imibavu. 1 Abami 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.

Ubugome bwa Yerobowamu butanga undi murongo w’ukuri wo kurambikaho ubugome bwa Aroni, ubugome bw’ihembe ry’Abaprotestanti mu 1863, n’ubugome bw’ihembe ry’Abarepubulikani ku cyumweru gitegekwa n’itegeko kiri hafi kuza; kandi kubikora gutyo kwagura ubuhamya bw’ubuhanuzi. Mu bugome bw’inyana y’izahabu ya Aroni, Uwiteka yahinduye uburyo bwari bwarategetswe bwo gutoranya ubutambyi.

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.

Mbere y’ubwigomeke, imfura ya buri muryango yari igenewe kujya mu butambyi. Ariko mu bugome bwa Aroni bw’inyana y’izahabu, ni umuryango wa Lewi wonyine wahagaze ku ruhande rwa Mose. Ni cyo cyatumye Imana ihindura uburyo yari yarategetse bwo kubona abagabo b’injizwa mu butambyi, maze uhereye icyo gihe, umuryango wa Lewi wonyine ni wo wari ugize ubutambyi.

> 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.

> Maze Mose abonye ko abantu bambaye ubusa; (kuko Aroni yari yabambitse ubusa ngo babe igisebo mu maso y’abanzi babo:) Mose ahagarara ku irembo ry’ingando, aravuga ati: Ni nde uri ku ruhande rw’Uwiteka? Naze aho ndi. Nuko bene Lewi bose bateranira aho ari. Arababwira ati: Uku ni ko Uwiteka Imana ya Isirayeli avuga iti: Buri muntu yambare inkota ye ku rubavu rwe, anyure mu ngando avuye ku irembo ajya ku rindi, yice buri muntu umuvandimwe we, na buri muntu mugenzi we, na buri muntu umuturanyi we. Maze bene Lewi bakora nk’uko Mose yababwiye; kuri uwo munsi abantu nk’ibihumbi bitatu baragwa. Kuva 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.

Yerobowamu yiganye umurimo Imana yari yarakoze mu bugome bwa Aroni ubwo Imana yari yaramutseho ubusaserdoti bushya buva mu muryango wa Lewi, kuko Yerobowamu “yimitse abatambyi atoranya mu bantu bo hasi, abatari abo mu bene Lewi.” Ubugome bwo mu ntangiriro y’ubwami bw’imiryango icumi y’amajyaruguru, buhura n’ubugome bwa Aroni n’abasazi babyina. Ubugome bwabaye nyuma yo kuva mu Egiputa, mu isohozwa ry’ubuhanuzi bwari bwarasezeranye ko ubwami buzakomaho. Muri ibyo byombi hashyizweho ubusaserdoti bushya, ibyo bikaba byari impinduka ku buryo bwa kera bwo gutoranya abatambyi.

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.

Ubugome bwo kwigomeka kwa Aroni bw’inyana y’izahabu bwarasubiwemo, ariko bwikubitwamo kabiri na Yerobowamu, kuko yakoze inyana ebyiri z’izahabu azishyira mu migi ibiri. Umugi wa Dani ugereranya ubutegetsi bwa Leta, kuko Dani bisobanura “gucira urubanza”, kandi umugi wa Beteli ugereranya ubutegetsi bw’Itorero, kuko Beteli bisobanura “inzu y’Imana”. Izo nyana z’izahabu zari zifite ikimenyetso kimwe n’icy’inyana ya Aroni, ariko hiyongeraho ubuhamya bw’ubumwe bw’Itorero na Leta nk’uko bugereranywa n’iyo migi yombi. Inyana yari ituro riruta ayandi yose mu gusenga kwa gipagani, bityo rero ikaba igereranya igitambo cy’impimbano cya Kristo. Izahabu ni ikimenyetso cya Babuloni, kandi inyana yari ishusho y’inyamaswa. Nk’uko Aroni yashyizeho umunsi w’ibinyoma wo gusenga, ni ko na Yerobowamu yashyizeho umunsi mukuru, kandi agenzura ko italiki y’uwo munsi mukuru itajyana n’igihe cyo gusenga nyakuri i Yerusalemu.

All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.

Ibintu byose bigize amategeko ya vuba y’Umunsi wa Ku Cyumweru bigaragarira mu buhamya bwa Yerobowamu bw’ubwigomeke; igitambo cy’ikinyoma (ikimasa), Kristo w’ikinyoma (urutambiro), ishusho y’inyamaswa (ihuriro ry’Itorero na Leta), umunsi w’ibinyoma wo kuramya (Ku Cyumweru), n’ubutambyi bw’impimbano.

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.

Intangiriro ya Isirayeli ya kera, intangiriro y’imiryango icumi y’amajyaruguru nk’ubwami, n’intangiriro y’Abadiventisime byose bifite ibintu bimwe by’ubuhanuzi, kandi hamwe bigaragaza ibintu by’ubuhanuzi by’itegeko rya Ku Cyumweru rigiye kuza vuba. Isirayeli ya kera yari imaze kuva mu bubata bwa Egiputa, Yerobowamu yari avuye muri Egiputa aho yari yarahungiye kugira ngo acike itotezwa rya Salomo, kandi Abadiventisime b’Abamilerite bari bakimara kuva mu bubata bw’ubupapa.

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.

Ubutambyi bwa Levi bwashyizweho mu gihe cy’ubwigomeke bwa Aroni, ubutambyi bw’impimbano bw’abo hasi cyane mu bantu bushyirwaho mu buhamya bwa Yerobowamu, kandi ubwo Uwiteka yagiranaga isezerano n’Abadivantisiti b’Abamilerite, nk’uko Petero abivuga, Abamilerite bari “ubwoko bwatoranijwe, ubutambyi bwa cyami, ishyanga ryera, abantu b’umwihariko; kugira ngo mwamamaze ishimwe ry’Iyabahamagaye ikabavana mu mwijima ikabageza mu mucyo wayo utangaje.” Umucyo Abamilerite bari barahamagariwemo wari umucyo w’imitako ya Miller yagereranyirijwe ku bisate bibiri bya Habakuki, byari byarashushanyijwe mbere mu mateka y’ubwigomeke bwa Aroni n’ibisate bibiri by’Amategeko Cumi. Umwijima bahamagariwe kuvamo wari Ibihe by’Umwijima by’ubutegetsi bw’ubupapa, byari byarashushanyijwe n’umwijima w’uburetwa bwa Egiputa.

When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.

Igihe Kristo yazuraga urusengero rwari rwarasiribanzwe n’ubupagani ndetse n’ubupapa, yabikoze mu myaka mirongo ine n’itandatu, uhereye mu wa 1798 ukageza mu wa 1844. Amaze kwubaka urusengero, ni bwo, nk’Intumwa y’Isezerano, yahise aza mu rusengero rwe ku wa 22 Ukwakira 1844, kuko yari yaramaze kwubaka urusengero rwari rwarasiribanzwe kandi rwararimbuwe, kandi nanone yeza ubupadiri bwashushanywaga n’umuryango wa Lewi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.

> Ariko ni nde wabasha kwihanganira umunsi wo kuza kwe? Kandi ni nde uzahagarara igihe azaba agaragaye? Kuko ameze nk’umuriro w’umutunganya ibyuma, kandi ameze nk’isabune y’abamesa imyenda. Kandi azicara nk’utunganya kandi usukura ifeza; kandi azatunganya bene Levi, akabakuraho umwanda nk’uko bakura ku izahabu no ku ifeza, kugira ngo bageze ku Uwiteka ituro rikiranuka. Maze ituro ry’u Buyuda n’irya Yerusalemu rizashimisha Uwiteka, nk’uko byari bimeze mu minsi ya kera no mu myaka ya mbere. Malaki 3:2–4.

On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.

Ku wa 22 Ukwakira 1844, Kristo yahise aza mu rusengero rwe maze agirana isezerano n’ubwoko bwari bwaragereranyijwe n’ubutambyi bw’Abalewi; nyamara mu 1863, basubiyemo ubugome bwa Aroni, kandi ubutambyi bw’Abamileri buhindukira ubutambyi bw’i Lawodikiya, nk’uko bwagereranyijwe n’ubutambyi bwa Yerobowamu bw’abo hasi kurusha abandi mu bantu, n’abapfapfa babyinaga ba Aroni. Nyamara ubuhamya bw’ubwigomeke bwa Yerobowamu bufite ubuhamya burushijeho kuba bunini bw’ubwigomeke bwo mu 1863. Igihe Yerobowamu yatangizaga gahunda ye y’ibinyoma yo kuramya, umuhanuzi wari uturutse i Yerusalemu yaroherejwe gucyaha ubugome bwa Yerobowamu, nk’uko byagereranyijwe no kuyoborwa kw’Abadiventisiti b’Abamileri kwemera Isabato y’Amategeko Icumi nk’umunsi wo kuruhuka.

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.

Igihe Abadiventisiti bemeraga umucyo w’umumarayika wa gatatu n’ubuturo bwera, bahindutse igihano ku Baporotesitanti bari baranze umucyo ugenda wiyongera wo gukurwaho ibimenyetso watangiye mu gihe cy’iherezo mu 1798. Nk’uko Isirayeli ya kera yari yaribagiwe Isabato mu bubata bwayo bwo mu Misiri, ni ko n’itorero ryo mu butayu ryari ryaribagiwe Isabato igihe 1798 yageraga. Umucyo ugenda wiyongera w’ubutumwa bw’isaha y’urubanza wazanywe n’Abamilerite, amaherezo wagejeje ku buturo bwera no ku mategeko y’Imana.

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.

Uwo mucyo wageze ku wa 22 Ukwakira 1844, kandi wagereranyaga igihano cyo gucyaha kuramya kw’ibinyoma ku bari barahamagawe ngo bave rwose mu nyigisho z’ibinyoma z’Abagatolika. Kuramya izuba ni ikimenyetso cy’ubutware bw’Abagatolika ku matorero yasubiye mu rwuri rwabo. Icyo gicyaha cyo gucyaha kigereranywa n’iyimikwa rya Yerobowamu muri gahunda ye y’ibinyoma yo kuramya.

> 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.

> Yerobowamu ashyiraho umunsi mukuru mu kwezi kwa munani, ku munsi wa cumi na gatanu w’ukwezi, usa n’umunsi mukuru uba mu Buyuda; aherako atambira ku gicaniro. Ni ko yabigenje i Beteli, atambira inyana yari yarakoze; kandi i Beteli ahashyira abatambyi b’ahantu harengeye yari yarubatswe. Nuko ku munsi wa cumi na gatanu w’ukwezi kwa munani, ari wo kwezi yari yihimbiye mu mutima we ubwe, atambira ku gicaniro yari yarakoze i Beteli; ashyiriraho Abisirayeli umunsi mukuru; kandi atambira ku gicaniro, atwika imibavu. Kandi dore, haza umuntu w’Imana avuye i Buyuda, azanywe n’ijambo ry’Uwiteka, aza i Beteli; Yerobowamu na we yari ahagaze iruhande rw’igicaniro ngo atwike imibavu. Maze arangurura ijwi arwanya igicaniro, abitegetswe n’ijambo ry’Uwiteka, aravuga ati: Wa gicaniro we, wa gicaniro we, Uwiteka avuze atya: Dore, inzu ya Dawidi izabyarwamo umwana witwa Yosiya; kandi kuri wowe ni ho azatambira abatambyi b’ahantu harengeye batwikira imibavu kuri wowe, kandi amagufwa y’abantu azatwikirwa kuri wowe. Uwo munsi atanga ikimenyetso, aravuga ati: Iki ni cyo kimenyetso Uwiteka yavuze: Dore, igicaniro kizasaduka, n’ivu riri kuri cyo risandare. Nuko umwami Yerobowamu yumvise amagambo y’uwo muntu w’Imana wari urangururiye ijwi arwanya igicaniro cy’i Beteli, arambura ukuboko kwe ari ku gicaniro, aravuga ati: Mumufate.

> 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.

> Maze ukuboko kwe yari yaramubangamiye gukakara, bituma atagishobora kukwisubiza inyuma. N’igicaniro kirameneka, ivu risandara riva ku gicaniro, nk’uko byari bihuye n’ikimenyetso umuntu w’Imana yari yatanze abivuze ijambo ry’Uwiteka. Maze umwami arasubiza abwira uwo muntu w’Imana ati: Ninginga none mu maso h’Uwiteka Imana yawe, kandi unsabire, kugira ngo ukuboko kwanjye kongere gusubira uko kwari. Uwo muntu w’Imana yinginga Uwiteka, maze ukuboko k’umwami kongera kumusubirana, kumera nk’uko kwari mbere. Umwami abwira uwo muntu w’Imana ati: Tahana nanjye iwanjye, uruhuke, nanjye ndaguha ingororano. Uwo muntu w’Imana abwira umwami ati: N’iyo wampa kimwe cya kabiri cy’inzu yawe, sinajyana nawe, kandi sinarira umugati cyangwa ngo nnywe amazi aha hantu; kuko ari ko nategetswe n’ijambo ry’Uwiteka, ngo: Ntukarye umugati, kandi ntunywe amazi, kandi ntuzagaruke unyuze mu nzira imwe wanyuzemo uza. Nuko ajya indi nzira, ntiyasubira mu nzira yazanyemo i Beteli. 1 Abami 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.

Hamwe n’ubwigomeke bw’inyana z’izahabu mu buhamya bwa Aroni na Yerobowamu, no gutangiza nyakuri gahunda y’ikinyoma y’ugusenga Yerobowamu yashinze bikubiye mu buhamya bwe. Iryo tangizwa ryerekana itandukaniro riri hagati yo gusenga kwagombaga gukorerwa i Yerusalemu n’icyo kigereranyo cy’impimbano cya Yerobowamu. Kuva mu 1798 kugeza mu 1844, Uwiteka yakuye ubwoko bwe mu mwijima w’ubutegetsi bwa gipapa abuzana mu mucyo utangaje w’ubuhanuzi ugereranywa n’abamarayika batatu bo mu Byahishuwe cumi na bine. Amatorero y’Abaporotesitanti yanze uwo mucyo, kandi kubigenza atyo yahindutse abakobwa ba Gatolika mu 1844.

Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.

Gusenga kwa Yerobowamu kwagereranyaga gahunda y’idini Gatolika yo gusenga, kandi mu nkuru ye ubwami bwo mu majyaruguru bwa Isirayeli bugereranya gahunda y’ibinyoma ya Gatolika Abaporotesitanti bo mu mateka y’Abamileriti bahisemo kugumamo. Ikimenyetso cy’iyo gahunda ni ugusenga izuba.

The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.

Inkumi zizerwa kandi zifite ubwenge zinjiye Ahera Cyane ku wa 22 Ukwakira 1844, zagaragazaga gucyaha Abaporotesitanti bari bamaze kugaruka mu buyoboke bwa Gatolika, maze bahinduka abakobwa ba Roma. Mu ishyirwaho ry’uburyo bw’impimbano bwa Yerobowamu bwo kuramya, umuhanuzi yavuye i Buyuda aza gucyaha Yerobowamu, bityo agereranya inkumi zizerwa zinjiye Ahera Cyane kandi ziyoborwa kwemera no kumenya amategeko y’Imana. Inkuru y’uwo muhanuzi no gucyaha kwe Yerobowamu itanga inyigisho nyinshi cyane iyo harebwa ubugome bwo kwigomeka bwo mu 1863, nyamara iyo nkuru igomba gutegereza kugeza igihe iherezo rizashyirwa hamwe n’intangiriro.

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.

Intangiriro za Isirayeli ya kera, ubwami bwa Yerobowamu, na Isirayeli ya none byose birahuza, kandi hamwe bitanga abagabo batatu bo guhamya iherezo ry’inyamaswa y’isi yo mu Ibyahishuwe igice cya cumi na gatatu, ku itegeko rya vuba ryo kubahiriza ku Cyumweru. Abakiranutsi b’Adiventizimu y’Abamilerite ku wa 22 Ukwakira 1844, babaye ihembe nyakuri ry’Abaporotesitanti ry’inyamaswa y’isi, kandi babikoze mu mateka yatangiye mu gihe cy’imperuka mu 1798. Umwaka wa 1798 wari intangiriro y’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, ari bwo Leta Zunze Ubumwe za Amerika, kandi wari n’ishingwa ry’ihembe nyakuri ry’Abaporotesitanti ry’Adiventizimu muri Leta Zunze Ubumwe za Amerika. Muri ayo mateka y’intangiriro hagaragazwa amateka y’iherezo ya Leta Zunze Ubumwe za Amerika, kuko Yesu buri gihe agaragaza iherezo ry’ikintu akoresheje intangiriro yacyo.

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.

Abahamya batatu bo mu ntangiriro ba Isirayeli ya kera, iya none, n’iya Yerobowamu bagaragaza iherezo ry’inyamaswa yo mu isi, ariko kandi hari n’irindi herezo rigomba kubanza gushyirwaho mbere yo gutanga ubuhamya bw’umuhanuzi waturutse i Buyuda akacyaha Yerobowamu. Amateka y’iherezo agomba gushyirwamo ni iherezo ry’ubwami bwo mu majyaruguru n’ubwo mu majyepfo bwa Isirayeli nk’uko bwagereranyijwe n’umuhanuzi Ezekiyeli.

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.

Ntibigomba kwibagirana ko icyo turimo kugaragaza ubu ari uko ubugome bwo kwigomeka bwo mu 1863 bwaranzwe n’ikizira cya mbere cyo muri Ezekieli igice cya munani, ari cyo gishushanyo cy’ishyari. Nitumara kuvuga ku iherezo ry’ubwami bw’amajyaruguru n’ubw’amajyepfo nk’uko bwagereranyijwe na Ezekieli, tuzaba dufite ibihamya birenze bihagije byo gushimangira ko ubugome bwo kwigomeka bwo mu 1863 bwashushanyijwe no kwigomeka kwa Aroni na Yerobowamu, kandi ko bugaragaza intangiriro y’icya mbere mu bisekuru bine by’Adiventizimu y’i Lawodikiya.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

> 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:

> Ijambo ry’Uwiteka ryongera kunzaho, riravuga riti: “Kandi nawe, mwana w’umuntu, ifatire inkoni imwe, uyandikeho uti: ‘Iya Yuda n’iy’abana ba Isirayeli bagenzi be’; maze ufate indi nkoni, uyandikeho uti: ‘Iya Yosefu, inkoni ya Efurayimu, n’iy’inzu yose ya Isirayeli bagenzi be.’ Hanyuma uzifatanye, imwe uyihuze n’indi, zibe inkoni imwe; kandi zizahinduka inkoni imwe mu kuboko kwawe. Kandi abana b’ubwoko bwawe nibakubaza bati: ‘Ntuzatubwira icyo ibi bisobanura?’ uzababwire uti: ‘Uku ni ko Umwami Uwiteka avuga: Dore, nzafata inkoni ya Yosefu, iri mu kuboko kwa Efurayimu, n’imiryango ya Isirayeli bagenzi bayo, maze nyifatanye na yo, ari yo nkoni ya Yuda, kandi nzazigira inkoni imwe; na zo zizaba imwe mu kuboko kwanjye.’ Kandi inkoni wandikaho zizaba mu kuboko kwawe imbere y’amaso yabo. Maze ubabwire uti: ‘Uku ni ko Umwami Uwiteka avuga: Dore, nzavana abana ba Isirayeli mu mahanga bajyanywemo, kandi nzabakoranya impande zose, mbagarure mu gihugu cyabo bwite:’

> 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.

> Nzabagira ihanga rimwe muri icyo gihugu ku misozi ya Isirayeli; kandi umwami umwe azababera umwami bose; ntibazaba bakiri amahanga abiri ukundi, kandi ntibazongera kugabanywamo ubwami bubiri ukundi na hato. Kandi ntibazongera kwiyandurisha ibigirwamana byabo, cyangwa ibizira byabo, cyangwa ibicumuro byabo ibyo ari byo byose; ahubwo nzabakiza mbakure mu buturo bwabo bwose, aho bacumuye, kandi nzabeza; bityo bazaba ubwoko bwanjye, nanjye nzababera Imana yabo. Kandi Dawidi umugaragu wanjye azababera umwami; kandi bose bazagira umwungeri umwe: bazagendera no mu mateka yanjye, kandi bazitondera amategeko yanjye, bayakurikize. Kandi bazatura mu gihugu nahaye Yakobo umugaragu wanjye, icyo ba sekuruza banyu batuyemo; kandi bazagituramo, bo ubwabo n’abana babo n’abuzukuru babo iteka ryose; kandi Dawidi umugaragu wanjye azababera umutware iteka ryose. Kandi kandi nzasezerana na bo isezerano ry’amahoro; rizababera isezerano rihoraho; kandi nzabashyira aho hantu, mbagwize, kandi nzashyira ubuturo bwanjye bwera hagati muri bo iteka ryose. Kandi ihema ryanjye rizabana na bo: koko, nzababera Imana yabo, na bo bazaba ubwoko bwanjye. Kandi abanyamahanga bazamenya yuko ari jye Uwiteka weza Isirayeli, ubwo ubuturo bwanjye bwera buzaba hagati muri bo iteka ryose. Ezekiyeli 37:15–28.

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