Article

# The Book of Daniel - Number Seventy-One

Kitabu cha Danieli - Namba Sabini na Moja

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

Muunda wa Kiunabii: Kufunua Machukizo Manne ya Ezekieli Sura ya Nane na Umuhimu Wake Katika Enzi ya Kisasa

Author

Jeff Pippenger

Published

February 4, 2024

Formats

PDF
Word
Song MP3

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.

Zvinonyangadza zvina zviri muna Ezekieri chitsauko 8 zvinomirira zvizvarwa zvina zvaIsraeri yemazuva ano, uye kutanga kwaIsraeri yemazuva ano kwakafanofananidzirwa nokutanga kwaIsraeri yekare. Nhoroondo mbiri idzodzo dzekutanga dzinopupurira kuguma kwaIsraeri yemazuva ano pamutemo weSvondo uri kuuya nokukurumidza. Kutanga kuviri kwaIsraeri, zvose zviri zviviri zvekare zvomuviri uye zvemazuva ano zvomweya, zvinopupurirwa nenhoroondo yokutanga youmambo hwokumusoro hwaIsraeri panguva yahwoparadzana naJudha.

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.

Israeri yekare payakavaka mhuru yendarama, yakanga ichangobuda muIjipiti mukuzadzikiswa kwechiporofita chairatidza kuti Mwari aizoiita umambo. Nhoroondo yaJerobhoamu, mambo wokutanga woumambo hwokumusoro hwaIsraeri, inosanganisira unhu ihwohwo chaihwo. Jerobhoamu akanga atizira kuIjipiti kubva pakutsamwa kwaSoromoni. Akanga apiwa chipikirwa chechiporofita chokuti aizogadzwa kuva mambo pamusoro pamarudzi gumi amarudzi gumi namaviri, nomuprofita Ahija. Chiporofita chisati chazadzikiswa, Jerobhoamu aizotizira kuIjipiti kuti aise chinhambwe pakati pake naSoromoni, kusvikira Soromoni afa.

> 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.

> Ra manaa kejjeera, Yerobcaam Yerusaalem keessaa yeroo baʼetti, Ahiiyaan raajichi kan Shiiloo isa karaa irratti argate; innis uffata haaraa uffatee ture; isaan lamaan qofa lafa qotiisaa keessatti turan. Ahiiyaanis uffata haaraa isa irra ture sana qabee kutaa kudha lamaatti tarsaase; Yerobcaamis akkana jedhe, “Ati kutaawwan kudhan fudhadhu; Waaqayyo Gooftaan Israaʼel akkana jedhaatii: Kunoo, mootummaa harka Solomoon keessaa nan tarsaasa; gosoota kudhanis siifan kenna. (Garuu garbicha koo Daawit jedhee fi Yerusaalem jedhee, magaalattii ani gosoota Israaʼel keessaa hunda keessaa filadhe sanaaf, inni gosa tokko ni qabaata.) Isaan ana dhiisanii waan Siidoonotaaf waaqittii Aashtooreet, Moʼaabotaaf waaqa Kemoosh, ilmaan Amoonisaf waaqa Milkhoom waaqeffataniif, karaawwan koo keessa hin adeemneef, waan ija koo duratti qajeelaa taʼe hojjechuuf, akka Daawit abbaan isaa godhe sanaa akka seerota koo fi murtii koo eegan waan hin gooneef. Taʼus mootummaa guutuu harka isaa keessaa hin fudhadhu; garuu Daawit garbicha koo jedhee, isa ani filadhe, sababii inni ajajawwan koo fi seerota koo eegeef, bara jireenya isaa guutuu bulchaa isa nan godha. Mootummichas harka ilma isaa keessaa nan fudhadha; siifis nan kenna, jechuunis gosoota kudhan. Ilma isaatiif immoo gosa tokko nan kenna, akka Daawit garbichi koo Yerusaalem keessatti yeroo hundumaa fuula koo duratti ibsaa qabaatuuf; Yerusaalem ishee ani maqaa koo achi kaaʼachuuf filadhe sana keessatti.”

> 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.

> “Uye ndichakutora, uye iwe uchabata ushe maererano nezvose zvinodikanwa nomweya wako, uye uchava mambo pamusoro paIsraeri. Zvino zvichaitika kuti, kana ukateerera kune zvose zvandinokuraira, ukafamba munzira dzangu, ukaita zvakarurama pamberi pangu, uchichengeta zvirevo zvangu nemirayiro yangu, sezvakaita Dhavhidhi muranda wangu; ipapo ndichava newe, ndigokuvakira imba yakasimba, sezvandakavakira Dhavhidhi, uye ndichapa Israeri kwauri. Uye nokuda kweizvi ndichatambudza mbeu yaDhavhidhi, asi kwete nokusingaperi. Naizvozvo Soromoni akatsvaka kuuraya Jerobhoamu. Jerobhoamu akasimuka, akatizira kuIjipiti, kuna Shishaki mambo weIjipiti, akagara muIjipiti kusvikira pakufa kwaSoromoni. Zvino mamwe mabasa aSoromoni, nezvose zvaakaita, nouchenjeri hwake, hazvina kunyorwa here mubhuku ramabasa aSoromoni? Nguva yakatonga Soromoni muJerusarema pamusoro paIsraeri yose yakanga iri makore makumi mana. Soromoni akavata namadzibaba ake, akavigwa muguta raDhavhidhi baba vake; uye Rehobhoamu mwanakomana wake akatonga panzvimbo yake.” 1 Madzimambo 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.

Pakufa kwaMambo Soromoni, umambo hwaifanira kupatsanurwa, uye Jerobhoamu hwaifanira kuva mambo pamusoro pemadzinza gumi okumusoro; uye mwanakomana waSoromoni, Rehobhoamu, hwaifanira kuva mambo paJerusarema. Kupatsanurwa kwamadzinza kusati kwaitika, Jerobhoamu aifanira kubva muIjipiti.

> 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.

> And Rehoboam wakaenda Shekemu; kwa maana Israeli wote walikuwa wamekuja Shekemu ili kumfanya awe mfalme. Ikawa, Yeroboamu mwana wa Nebati, alipoyasikia hayo, naye alikuwa angali huko Misri, (kwa maana alikuwa amekimbia kutoka mbele za mfalme Sulemani, naye Yeroboamu alikuwa anakaa Misri;) wakatuma watu wakamwita. Basi Yeroboamu na kusanyiko lote la Israeli wakaja, wakasema na Rehoboamu, wakisema, Baba yako aliifanya nira yetu kuwa nzito; basi sasa, ifanye huduma ngumu ya baba yako, na nira yake nzito aliyotutia, kuwa nyepesi, nasi tutakutumikia. Akawaambia, Ondokeni kwa muda wa siku tatu, kisha mrudi kwangu tena. Watu wakaondoka. 1 Wafalme 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.

Nyaya ya jinsi Rehoboamu alivyotenda kwa upumbavu katika siku zile tatu inaweka lawama juu ya kukataa kwake kwa upumbavu shauri la wazee; lakini kutengana kwa makabila kulikuwa kumetabiriwa, hivyo kungetukia kwa njia moja au nyingine. Inafaa kutambuliwa hapa kwa ajili ya makala ya baadaye kwamba mchakato wa kutengana ulitambuliwa mahsusi kuwa wa siku tatu. Falme zile mbili zinakuwa tena ufalme mmoja katika historia ya Wamillerite, na makabila ya kaskazini na ya kusini yanapokuwa ufalme mmoja katika historia ya Wamillerite, yaani katika kipindi cha kuwasili kwa malaika wale watatu wa Ufunuo sura ya kumi na nne. Malaika wale watatu katika historia ya Wamillerite walifananishwa kwa zile siku tatu za uamuzi wa Rehoboamu. Miaka hiyo arobaini na sita, ambayo ndani yake wale malaika watatu walifika tangu 1798 hata 1844, ilikuwa pia zile siku tatu za kiishara ambazo Kristo alikuwa amesema katika Yohana sura ya pili zingehitajika ili Yeye aiinue hekalu lililobomolewa; lakini sehemu hiyo ya uchunguzi ni ya makala ya baadaye.

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

Rehobhoyamu paakapa chirevo chake choupenzi pakupera kwamazuva matatu, ushe hwakaparadzaniswa.

> 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.

> Saka, Israeri rose pavakaona kuti mambo akanga asingavateereri, vanhu vakapindura mambo vachiti, Tine mugove wei muna Dhavhidhi? Hatina nhaka mumwanakomana waJese. Kumatende enyu, imi vaIsraeri; zvino zvionere imba yako pachako, iwe Dhavhidhi. Naizvozvo Israeri vakaenda kumatende avo. Asi kana vari vana vaIsraeri vakanga vagere mumaguta eJudha, Rehobhoamu akavatonga. Ipapo mambo Rehobhoamu akatuma Adhoramu, uya aitarisira mutero webasa; asi Israeri rose vakamutaka namabwe, akafa. Saka mambo Rehobhoamu akakurumidza kukwira mungoro yake, kuti atizire kuJerusarema. Naizvozvo Israeri vakapandukira imba yaDhavhidhi kusvikira zuva ranhasi. Zvino zvakaitika, Israeri rose pavakanzwa kuti Jerobhoamu akanga adzokazve, vakatuma munhu kundomudana kuungano, vakamuita mambo pamusoro paIsraeri rose; pakanga pasina akatevera imba yaDhavhidhi, kunze kwerudzi rwaJudha bedzi. 1 Madzimambo 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.

Boporofita bwa leswaku Jeroboamu a a ta nyikiwa mfumo a byi hetiseke, naswona byi hetisekile hi nkarhi lowu a humeke eEgipta. Hi mavondzo leswaku vukwetsimelo bya Xikwembu a byi ri emutini wa Yerusalema, muti lowu Xikwembu xi wu hlawuleke leswaku xi veka vito ra xona kona, Jeroboamu a sungula ku tekelela vukwetsimelo, vuprista ni ntirho wa vugandzeri lowu a wu vekeriwe leswaku wu endliwa ntsena eYerusalema. Ntirho wa Jeroboamu wo vumba maendlelo ya vugandzeri bya vuxisi exikarhi ka tinyimba ta khume ta le n’walungwini, wu fambelana hi ku kongoma ni vukandziyisi bya Aroni ni rhole ra nsuku, kutani hi ndlela yoleyo wu nyika vumbhoni byin’wana, ku nga ri ntsena bya nawu wa Sonto lowu taka hi ku hatlisa, kambe ni bya vukandziyisi bya 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.

> UGirabhoyamu wathi enhliziyweni yakhe: “Khathesi umbuso uzabuyela endlini kaDavida. Nxa abantu laba besiya phezulu ukuyanikela imihlatshelo endlini kaJehova eJerusalema, inhliziyo yalababantu izaphendukela futhi enkosini yabo, kuRehobhowamu inkosi yakoJuda; bazangibulala, baphinde babuyele kuRehobhowamu inkosi yakoJuda.” Ngakho inkosi yacela iseluleko, yenza amathole amabili egolide, yasisithi kubo: “Sekunzima kakhulu kini ukukhwela ukuya eJerusalema; khangelani onkulunkulu bakho, wena Israyeli, abakukhuphayo ezweni leGibhithe.” Yase ibeka elinye eBhetheli, kwathi elinye yalibeka eDani. Into le yaba yisono; ngoba abantu baya ukukhonza phambi kwalelo eliseDani. Wasesakha indlu yezindawo eziphakemeyo, wabeka abapristi abavela ebantwini abejayelekile, ababengasibo abamadodana kaLevi. UJerobhoyamu wasemisa umkhosi ngenyanga yesificaminwembili, ngosuku lwetshumi lanhlanu lwenyanga, ofana lomkhosi oseJuda, wasenikela phezu kwelathi. Wenza njalo eBhetheli, enikela amathole ayewenzile; wasebeka eBhetheli abapristi bezindawo eziphakemeyo ayezenzile. Ngakho wanikela phezu kwelathi ayelakhe eBhetheli ngosuku lwetshumi lanhlanu lwenyanga yesificaminwembili, okuyinyanga ayezicabangele yona enhliziyweni yakhe; wamisa umkhosi kubantwana bakoIsrayeli; wanikela phezu kwelathi, watshisa impepha. 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.

Kumukira kwa Jerobowamu kunopa mumwe mutsara wechokwadi wokuwananidza pamusoro pokumukira kwaAroni, kumukira kwenyanga yechiPurotesitendi muna 1863, uye kumukira kwenyanga yechiRepabhuriki panguva yomurayiro weSvondo uri kuuya nokukurumidza; uye nokuita kudaro kunowedzera uchapupu hwouprofita. Mukumukira kwemhuru yendarama yaAroni, Ishe vakachinja nzira yakanga yatarwa yokusarudza hupirisita.

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.

Ukusengaphambili kokuhlubuka, izibulo lanoma yisiphi isizwe kwakumelwe libe yingxenye yobupristi. Kodwa ekuhlubukeni kuka-Aroni kwethole legolide, kwaba yisizwe sakwaLevi sodwa esema noMose. Ngenxa yalesi sizathu uNkulunkulu washintsha indlela ayeyimisile yokuhlinzeka amadoda obupristi, futhi kusukela ngaleso 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.

> Musa paaka kuti anthu anali amaliseche; (pakuti Aroni anawachititsa kukhala amaliseche ku manyazi awo pamaso pa adani awo:) pamenepo Musa anaimirira pachipata cha msasa, nati, Ndani ali kumbali ya Yehova? abwere kwa ine. Ndipo ana onse a Levi anasonkhana kwa iye. Ndipo anati kwa iwo, Atero Yehova, Mulungu wa Israyeli, Mwamuna aliyense amange lupanga lake m’mbali mwake, ndipo lowani ndi kutuluka kuyambira pachipata kufikira pachipata m’msasa monsemo, ndipo muphe aliyense m’bale wake, ndi aliyense mnzake, ndi aliyense woyandikana naye. Ndipo ana a Levi anachita monga mwa mawu a Musa: ndipo tsiku limenelo anagwa mwa anthuwo ngati amuna zikwi zitatu. Eksodo 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.

Yeroboamu akatevedzera nenzira yokunyepedzera basa rakanga raitwa naMwari mukupanduka kwaAroni apo Mwari akanga asimudza upristi hutsva kubva kurudzi rwaRevhi, nokuti Yeroboamu “akaita vaprista kubva kuvanhu vakaderera-kuderedera, vakanga vasiri vavanakomana vaRevhi.” Kupanduka kwakaitika pakutanga poushe hwamarudzi gumi okumusoro kunofananirana nokupanduka kwaAroni nokwavamapenzi vaitamba. Kupanduka uku kwakaitika pashure pokubuda muIjipiti, mukuzadzika kwechiporofita chakanga chavimbisa kuti umambo hwaizogadzwa. Muzviitiko zvose zviri zviviri kwakasimbiswa upristi hutsva, izvo zvakanga zviri shanduko kubva muhurongwa hwapakutanga hwokusarudza vaprista.

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.

Kupandukira kwa Aroni kwechidhori chemhuru chendarama kwakadzokororwa, asi kwakapetwa kaviri naJerobhoamu, nokuti akaita mhuru mbiri dzendarama akadziisa mumaguta maviri. Guta reDhani rinomirira zvematongerwo enyika, nokuti Dhani zvinoreva “kutonga”, uye guta reBheteri rinomirira zvechechi, nokuti Bheteri zvinoreva “imba yaMwari”. Mhuru dzendarama idzi dzakanga dzine chiratidzo chakafanana nechemhuru yaAroni, asi dzakawedzerwa uchapupu hwokubatana kweChechi neHurumende sezvazvinomiririrwa nemaguta maviri aya. Mhuru yaiva chibayiro chepamusoro-soro muchihedheni, naizvozvo inomirira chibayiro chenhema chinotsiva Kristu. Ndarama chiratidzo cheBhabhironi, uye mhuru yakanga iri mufananidzo wechikara. Sezvakaita Aroni pakugadza zuva renhema rokushumira, Jerobhoamuwo akagadza mutambo, uye akava nechokwadi chokuti zuva romutambo wacho raisawirirana nenguva yokunamata kwechokwadi muJerusarema.

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.

Zvikamu zvose zvemurayiro weSvondo uri kuuya nokukurumidza zvinomiririrwa muuchapupu hwaJerobhoamu hwekupandukira; chibayiro chenhema (mhuru), Kristu wenhema (aritari), mufananidzo wechikara (kubatanidzwa kweChechi neHurumende), zuva renhema rokunamata (Svondo), uye uprista hwenhema.

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.

Kutanga kweIsraeri yekare, kutanga kwemadzinza gumi okumusoro seumambo, uye kutanga kweAdventismu zvose zvine zvinhu zvimwe chetezvo zvechiporofita, uye pamwe chete zvinoratidza zvinhu zvechiporofita zvemurayiro weSvondo uri kuuya nokukurumidza. Israeri yekare yakanga yabuda muusungwa hweEgipita, Jerobhoamu akabuda muEgipita maakatizira kuti apunyuke kutambudzwa kwaSoromoni, uye Adventismu yeMillerite yakanga ichangobuda muusungwa hweupapa.

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.

Upristi hwaRevhi hwaRevhi rwaLevi hwakasimbiswa pa kumukira kwaAroni, upristi hwenhema hwevanhu vakaderera zvikuru hwakagadzwa muuchapupu hwaJerobhoamu, uye Ishe pavakapinda musungano neMillerite Adventism, maererano naPetro, vaMillerite vaiva “rudzi rwakasarudzwa, upristi hwoumambo, rudzi rutsvene, vanhu vakasanangurwa pachavo; kuti muzivise mbiri dzaiye wakakudanai kubva murima muchipinda muchiedza chake chinoshamisa.” Chiedza chavakanga vadanirwa nacho vaMillerite chaiva chiedza chezvishongo zvaMiller zvakaratidzwa pamatafura maviri aHabhakuki, ayo akanga afananidzirwa munhoroondo yokumukira kwaAroni nematafura maviri eMirayiro Gumi. Rima ravakadanirwa kubudamo maiva Nguva dzeRima dzehutongi hwapapa, idzo dzakanga dzafananidzirwa nerima routapwa hweIjipiti.

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.

Xristos païganizimi na papalizimi zvose zvakanga zvatsikirira pasi, paakasimudza temberi, akazviita mumakore makumi mana nematanhatu kubva muna 1798 kusvika muna 1844. Paakanga amisa temberi, ipapo, soMutumwa weSungano, akangoerekana auya kutemberi yake musi wa22 Gumiguru 1844, nokuti akanga amisa temberi yakanga yatsikirirwa pasi ikaparadzwa, uye akachenesawo uprista hwakanga hwakafananidzirwa norudzi rwaRevhi.

> 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.

> Asi ndiani angatsunga kutsungirira zuva rokuuya kwake? Uye ndiani angamira kana achioneka? Nokuti wakaita somoto womunyungudutsi, uye sesipo yomuwachi; uye achagara somunyungudutsi nomuchenesi wesirivha; achachenesa vanakomana vaRevhi, uye achavanatsa segoridhe nesirivha, kuti vagozopira kuna Jehovha chipiriso chokururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sapamazuva akare, nomumakore apakutanga. Maraki 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.

Pa October 22, 1844, Kristu phwaphwadzuka toera ku Templeni Kwache mbapita m’chipangano na anthu adaimirirwa na unsembe wa Alevi, mbwenye pofika 1863, iwo abwereza kupanduka kwa Aroni, pontho unsembe wa a Millerite wasanduka unsembe wa Laodikea, ninga momwe udaimiririrwa na unsembe wa Yeroboamu wa anthu a pansi kakamwe, na opusa akuvina a Aroni. Ngakhale tenepo, umboni wa kupanduka kwa Yeroboamu uli na umboni wakufala kakamwe wa kupanduka kwa 1863. Yeroboamu pidakhazikisa iye ndondomeko yakwe yauthambi ya kulambira, mporofita wa ku Yerusalemu atumizwa kukalanga kupanduka kwa Yeroboamu, ninga momwe zidaimiriridwa na Adventismu ya a Millerite kutsogolerwa kuti ivomereze Sabata ya Malamulo Khumi ninga nsiku ya kupuma.

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.

Apo Uadventista vakagamuchira chiedza chengirozi yechitatu nenzvimbo tsvene, vakava kururamisa kune vaPurotesitendi avo vakanga varamba chiedza chaikura chokuzarurwa kwechisimbiso kwakatanga panguva yokuguma muna 1798. Sezvakangoitawo Israeri yekare, yakanga yakanganwa Sabata panguva yeuranda hwayo muIjipiti, saizvozvowo kereke murenje yakanga yakanganwa Sabata pakazosvika gore ra1798. Chiedza chaikura cheshoko renguva yokutongwa chakaunzwa navaMillerite pakupedzisira chakatungamirira kunzvimbo tsvene nomurayiro waMwari.

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.

Chiedza ichocho chakasvika musi wa22 Gumiguru 1844, uye chaimiririra kururamiswa kwekunamata kwenhema kune avo vakanga vadanwa kuti vabude zvizere kubva mudzidziso dzenhema dzeKaturike. Kunamata zuva ndicho chiratidzo chesimba reKaturike pamusoro pemachechi akadzokera mudanga raro. Kururamisa ikoko kunomiririrwa pakugadzwa kwaJerobhoamu kwehurongwa hwake hwenhema hwekunamata.

> 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.

> Jeroboamu akaisa mutambo mumwedzi wechisere, pazuva regumi neshanu romwedzi, wakafanana nomutambo uri muJudha; akabayira pamusoro pearitari. Ndizvo zvaakaita paBheteri, achibayira mhuru dzaakanga aita; akaisawo paBheteri vaprista venzvimbo dzakakwirira dzaakanga aita. Naizvozvo akabayira pamusoro pearitari yaakanga aita paBheteri pazuva regumi neshanu romwedzi wechisere, iwo mwedzi waakanga afunga mumwoyo make; akagadzirira vana vaIsraeri mutambo; akabayira pamusoro pearitari, akapisawo zvinonhuhwira. Zvino tarirai, kwakauya munhu waMwari achibva kuJudha neshoko raJehovha kuenda paBheteri; Jeroboamu akanga amire pedyo nearitari kuti apise zvinonhuhwira. Iye akadanidzira achipikisa aritari neshoko raJehovha, akati, Haiwa, aritari, aritari! Zvanzi naJehovha: Tarira, mwana achaberekerwa imba yaDhavhidhi, zita rake richanzi Josia; uye pamusoro pako achabayira vaprista venzvimbo dzakakwirira vanopisira pamusoro pako zvinonhuhwira, namapfupa avanhu achapiswa pamusoro pako. Uye akapa chiratidzo zuva iro iroro, achiti, Ichi ndicho chiratidzo chakataurwa naJehovha; tarirai, aritari ichatsemuka, nedota riri pamusoro payo richadururwa. Zvino zvakaitika, mambo Jeroboamu wakati anzwa shoko romunhu waMwari, iye akanga adanidzira achipikisa aritari paBheteri, akatambanudza ruoko rwake kubva paaritari, achiti, Mumubatei.

> 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.

> Ruoko rwake, rwaakatambanudzira pamusoro pake, rwakaoma, zvokuti akanga asingachagoni kurudzosera kwaari. Aritari rakaputsikawo, uye madota akadururwa achibva paaritari, sezvakanga zvakaitwa nechiratidzo chakanga chapihwa nomunhu waMwari neshoko raJehovha. Mambo akapindura akati kumunhu waMwari, “Nyengetera zvino pamberi paJehovha Mwari wako, undikumbirirewo, kuti ruoko rwangu rudzorerwe zvakare kwandiri.” Munhu waMwari akakumbira kuna Jehovha, ruoko rwamambo rukadzorerwa zvakare kwaari, rukava sezvarwaiva pakutanga. Mambo akati kumunhu waMwari, “Uya kumba kwangu, uzorore, uye ndichakupa mubayiro.” Asi munhu waMwari akati kuna mambo, “Kunyange mukandipa hafu yeimba yenyu, handingapindi nemi, uye handingadyi chingwa kana kunwa mvura panzvimbo ino; nokuti ndakarairwa saizvozvo neshoko raJehovha richiti, ‘Usadya chingwa, kana kunwa mvura, uye usadzoke nenzira imwe chete yawakauya nayo.’” Saka akaenda neimwe nzira, akasadzoka nenzira yaakauya nayo kuBheteri. 1 Madzimambo 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.

Pamwe chete nokupandukira kwemhuru dzendarama muchapupu chaAroni naJerobhoamu, kuisirwa chaiko kwehurongwa hwenhema hwekunamata hwakarairwa naJerobhoamu kunosanganiswawo muchapupu chake. Kuisirwa ikoko kunomiririra kusiyaniswa pakati pokunamata kwaifanira kuitwa muJerusarema, nehurongwa hwaJerobhoamu hwokutevedzera hwenhema. Kubva muna 1798 kusvikira muna 1844, Ishe vakabudisa vanhu vavo murima rokutonga kwoupapa vakavapinza muchiedza chinoshamisa chechiporofita chinomiririrwa nengirozi nhatu dzaZvakazarurwa gumi nezvina. Machechi ePurotesitendi akaramba chiedza ichocho, uye nokudaro akava vanasikana veKaturike muna 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.

Kunamata kwaJerobhoamu kwaifananidzira hurongwa hwekunamata hweKaturike, uye munyaya yake umambo hwokumusoro hwaIsraeri hunomiririra hurongwa hwenhema hweKaturike uhwo maPurotesitendi enhoroondo yeMillerite vakasarudza kuramba vari mahuri. Chiratidzo chehurongwa ihwohwo ndiko kunamata zuva.

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.

Amasimbi akatendeka kandi akachenjera yinjiye mu Cumba Cyahebuje Ubutagatifu ku wa 22 Ukwakira 1844, yagereranyaga igihano ku Baporotesitanti bari bamaze gusubira mu buyoboke bwa Gatolika, maze bahinduka abakobwa b’i Roma. Mu gutangiza gahunda y’amasengesho y’impimbano ya Yerobowamu, umuhanuzi yaturutse i Buyuda aza gucyaha Yerobowamu; bityo agereranya ayo masimbi akiranuka yinjiye mu Cumba Cyahebuje Ubutagatifu kandi ayoborwa kumenya amategeko y’Imana. Inkuru y’uwo muhanuzi n’ugucyaha kwe Yerobowamu irigisha cyane mu gihe harebwa ubugome bwo kwigomeka bwo mu 1863, nyamara iyo nkuru igomba gutegereza kugeza igihe iherezo rishyizwe 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.

පැරණි ඉශ්‍රායෙල් ආරම්භයද, යෙරොබෝවම්ගේ රාජ්‍යයද, නවීන ඉශ්‍රායෙල්ද එකිනෙකාට ගැළපෙමින් එක්ව, ඉක්මනින් පැමිණෙන ඉරිදා නීතියේදී එළිදරව් පොතේ දහතුන්වන පරිච්ඡේදයේ භූමියෙන් උද්භව වන මෘගයාගේ අවසානය පිළිබඳ සාක්ෂි තුනක් සපයයි. 1844 ඔක්තෝබර් 22 දින මිලේරයිට් අද්වෙන්තිවාදයේ විශ්වාසවන්තයන්, භූමි මෘගයාගේ සැබෑ ප්‍රොතෙස්තාන්ත්‍රික අඟ බවට පත් වූහ; එය ඔවුන් සිදු කළේ 1798 දී, අවසාන කාලයෙහි ආරම්භ වූ ඉතිහාසය තුළය. 1798 වසර බයිබල් අනාවැකියේ හයවන රාජ්‍යය වන එක්සත් ජනපදයේ ආරම්භයත්, එක්සත් ජනපදය තුළ අද්වෙන්තිවාදයේ සැබෑ ප්‍රොතෙස්තාන්ත්‍රික අඟ පිහිටුවීමත් වූයේය. එම ආරම්භක ඉතිහාසය තුළ එක්සත් ජනපදයේ අවසාන ඉතිහාසය නිරූපණය වෙයි; මක්නිසාද, යේසුස් සැමවිටම යමක අවසානය එහි ආරම්භය මඟින් දර්ශනය කරන බැවිනි.

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.

Zakale zitatu zoyambirira za Israyeli wakale, wamakono, ndi wa Yerobowamu zikuwonetsa mapeto a chilombo cha pa dziko lapansi, koma palinso mapeto ena amene ayenera kukhazikitsidwa pasadakhale tisanayale umboni wa mneneri amene anachokera ku Yuda ndi kudzudzula Yerobowamu. Mbiri yomaliza imene iyenera kuphatikizidwa ndi mapeto a maufumu akumpoto ndi akumwera a Israyeli monga akuimiridwa ndi mneneri Ezekieli.

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.

Hazvifaniri kukanganwika kuti zvatiri kuratidza zvino ndezvekuti kupanduka kwa1863 kunocherechedzwa nechinonyangadza chokutanga chaEzekieri chitsauko 8, icho chaiva mufananidzo wegodo. Kana tangobata kuguma kwehumambo hwokumusoro nehwokumaodzanyemba sezvahunomiririrwa naEzekieri, tichava neuchapupu hunopfuura kukwana kutsigira kuti kupanduka kwa1863 kwakaratidzwa nokupanduka kwaAroni naJerobhoamu, uye kuti kunoratidza kutanga kwechizvarwa chokutanga chezvizvarwa zvina zveAdhivhendhizimu yeRaodhikia.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:

> Shoko raJehovha rakasvikazve kwandiri, richiti, Uyezve, iwe mwanakomana womunhu, tora tsvimbo imwe, unyore pairi uchiti, YaJudha, neyavana vaIsraeri vaaiva navo; ugotorazve imwe tsvimbo, unyore pairi uchiti, YaJosefa, tsvimbo yaEfuremu, neyavaimba vose vaIsraeri vaaiva navo; zvino dzibatanidze imwe kune imwe dzive tsvimbo imwe; uye dzichava chinhu chimwe muruoko rwako. Uye kana vana vavanhu vako vachitaura kwauri vachiti, Hamungatiratidzi here zvamunoreva nezvinhu izvi? uti kwavari, Zvanzi naIshe Jehovha; Tarirai, ndichatora tsvimbo yaJosefa, iri muruoko rwaEfuremu, namarudzi aIsraeri vaanaye, ndigozviisa pamwe chete nayo, iyo tsvimbo yaJudha, ndigoita tsvimbo imwe; uye zvichava chinhu chimwe muruoko rwangu. Uye tsvimbo dzawakanyorapo dzichava muruoko rwako pamberi pameso avo. Uye uti kwavari, Zvanzi naIshe Jehovha; Tarirai, ndichatora vana vaIsraeri kubva pakati pavahedheni, kwavakaenda, ndigovaunganidza kumativi ose, nokuuyisa kunyika yavo pachavo:

> 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.

> Ndichavaita rudzi rumwe panyika pamakomo aIsraeri; uye mambo mumwe chete achava mambo pamusoro pavo vose; havachazovi marudzi maviri, uye havachazopatsanurwazve kuva ushe huviri zvachose. Uye havachazozvisvibisazve nezvifananidzo zvavo, kana nezvinhu zvavo zvinonyangadza, kana nokudarika kwavo kupi nokupi; asi ndichavaponesa ndichivabudisa munzvimbo dzavo dzose dzavakagara, dzavakatadziramo, uye ndichavanatsa; saizvozvo vachava vanhu vangu, neni ndichava Mwari wavo. Uye Dhavhidhi muranda wangu achava mambo pamusoro pavo; uye vose vachava nomufudzi mumwe chete; vachafambawo mukutonga kwangu, vachachengeta zvirevo zvangu, uye vachazviita. Uye vachagara munyika yandakapa Jakobho muranda wangu, maigara madzibaba enyu; uye vachagaramo, ivo, navana vavo, navana vavana vavo nokusingaperi; uye muranda wangu Dhavhidhi achava muchinda wavo nokusingaperi. Uyezve ndichaita sungano yorugare navo; ichava sungano isingaperi navo; uye ndichavagadza, ndigovawanza, uye ndichaisa nzvimbo yangu tsvene pakati pavo nokusingaperi. Tabhenakeri yanguwo ichava navo; zvirokwazvo, ndichava Mwari wavo, uye ivo vachava vanhu vangu. Uye vahedheni vachaziva kuti ini Jehovha ndinonatsa Israeri, kana nzvimbo yangu tsvene yava pakati pavo nokusingaperi. Ezekieri 37:15–28.

Back to Articles