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# The Book of Daniel - Number One-Hundred and Twenty-Five

Incwadi kaDaniyeli - Inombolo Enye Elikhulu Namashumi Amabini Anesihlanu

Unlocking Prophetic Significance: Deciphering Daniel 11:40 and Its Implications for Modern Christianity

Ukuvula Intsingiselo Yesiprofeto: Ukucacisa uDaniyeli 11:40 Neziphumo Zako KubuKristu Banamhlanje

Author

Jeff Pippenger

Published

March 9, 2024

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

Ivesi yamashumi mane kaDaniyeli ishumi elinanye iqala ngexesha lesiphelo, kodwa le vesi ichaza amaxesha amabini esiphelo, yaye ngenxa yoko ivumela umfundi wesiprofeto ukuba alungelelanise ixesha lokuqala lesiphelo nexesha lesibini lesiphelo. Xa kusenziwa olu setyenziso, umgca wembali yamaMillerite owaqala ngo-1798 uhamba ungqinelana nembali yaseUnited States ngo-1989. Le migca mibini ichaza umgca wophondo lobuProtestanti bokwenyaniso nomgca wophondo lweRiphabhlikhi lwerhamncwa lomhlaba lesiTyhilelo isahluko seshumi elinesithathu. Yomibini le migca iqala ngexesha lesiphelo ngo-1798, yaye ixesha lesiphelo ngo-1989 limane nje lizalisa yaye linike ubungqina besibini beempawu zendlela zenyaniso ezityhilwayo kule vesi.

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

Intshukumo yengelosi yesithathu yafika ngo-Oktobha 22, 1844, kodwa yalibaziseka ngenxa yemvukelo yeminyaka esixhenxe ka-1856 ukuya ku-1863. Ukufika kwengelosi yesithathu kwaphindwa ngoSeptemba 11, 2001. U-1863 wayefanekiselwa yinkampu yokuqala kaSirayeli wamandulo eKadesh kunye nemvukelo yeentlola ezilishumi, kwaye uSeptemba 11, 2001 wayefanekiselwa yinkampu yokugqibela kaSirayeli wamandulo eKadesh, kunye nemvukelo kaMoses. Imvukelo ka-1863 yamela imvukelo yokuqala eKadesh, eyavelisa isigwebo sokufa entlango. Imvukelo kaSeptemba 11, 2001 yamela imvukelo yokugqibela eKadesh, eyavelisa ukufa kobunkokeli be-Adventism yaseLawodike.

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

Ukwehla kwengelosi ngomhla we-11 kuAgasti, 1840, okwangenisa intshukumo ka-1840 ukuya ku-1844, awayithi uDade White yayikukubonakaliswa okuzukileyo kwamandla kaThixo, kwakumfuzisela umhla we-11 kuSeptemba, 2001, kwaza kwachaza ukubonakaliswa okuzukileyo kwamandla kaThixo.

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

> “Ingelosi ehlangana ekubhengezeni isigidimi sengelosi yesithathu iya kukhanyisa umhlaba wonke ngozuko lwayo. Apha kuxelwe kwangaphambili umsebenzi wobubanzi behlabathi lonke nowamandla angaqhelekanga. Intshukumo ye-advent ka-1840–44 yayikukubonakalaliswa kozuko kwamandla kaThixo; isigidimi sengelosi yokuqala sasisiwa kuzo zonke izikhululo zobuvangeli ehlabathini, yaye kwamanye amazwe kwabakho owona mdla mkhulu kwezonqulo owakha wabonwa kulo naliphi na ilizwe ukususela kuHlaziyo lwenkulungwane yeshumi elinesithandathu; kodwa ezi ziya kugqithwa yintshukumo enamandla phantsi kwesilumkiso sokugqibela sengwezi yesithathu.” The Great Controversy, 611.

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

Ukufika kokuqala kwengelosi yesithathu ngo-Oktobha 22, 1844 (iKadeshe yokuqala), kwakukokugqibezela umsebenzi, kodwa abantu bakaThixo bakhetha ukuzinyulel’ inkokeli entsha baze babuyele eYiputa. Ngowe-1863, babe “bayakhe kwakhona iYeriko”, endaweni yokuthabatha inxaxheba emsebenzini kaThixo wokudiliza iindonga zeYeriko. Ngenxa yoko baqalekiswa ngokufa entlango.

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

> UYoshuwa wabafungisa ngelo xesha, esithi, Uqalekisiwe phambi kweNkosi loo mntu uvukayo aze akhe esi sixeko saseYeriko; isiseko saso uya kusibeka ngoyena nyana wakhe wamazibulo, namasango aso uya kuwamisa ngonyana wakhe omncinane. Yoshuwa 6:26.

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

Njengoko kwakunjalo kuSirayeli wamandulo eKadeshe yokuqala, owawulahle umyalezo kaYoshuwa noKalebhi, uvukelo lukaSirayeli wanamhlanje eKadeshe yokuqala (1863) lwazisa phezu kwabo isiqalekiso sikaYoshuwa. Xa ingelosi yesithathu yabuya ngoSeptemba 11, 2001 (iKadeshe yokugqibela), waqalisa umsebenzi wokugqibela ongaphambi kokuba uThixo awise iYeriko neendonga zayo.

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

Umhla wama-22 kuOktobha 1844 uphawula ukufika kwesithunywa sesithathu, yaye ngokwenjenjalo uphawula ukufika kweCawa esondele ukuza kwimihla yokugqibela. U-1863 uphawula ukuphela kwexesha lovavanyo lwesithunywa sesithathu olwaqalayo ngomhla wama-22 kuOktobha 1844. Ngoko ke u-1863 ngumfuziselo womthetho weCawa osondele ukuza, kuba uYesu usoloko emela isiphelo ngesiqalo. Ngo-1863, isizwe sahlulwa saba ziindidi ezimbini, yaye kunjalo ke nasemthethweni weCawa, kuya kubonakaliswa iindidi ezimbini.

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

Ixesha lovavanyo lwesithunywa sesithathu kwimbali yamaMillerite laqala ngo-1844 laza laphela ngo-1863, yaye kokubini ukuqala nokuphela kwalo kwaphawula umthetho weCawa weentsuku zokugqibela. Kwimbali ephakathi kwesiqalo (1844) nesiphelo (1863), kubakho uvukelo lombutho wamaMillerite (1856). Ngaloo ndlela, elo xesha lithwala uphawu “lweNyaniso.” Ukubuyela eKadeshe okwesibini ngoSeptemba 11, 2001 kuphawula ukuqala kwenkqubo yovavanyo lwesithunywa sesithathu, egqitywa ngumthetho weCawa osondelayo, njengoko kufuziselwe ngu-1863.

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

Ukususela kuloo mthetho weCawa de kuvalwe uvavanyo lwabantu, iYeriko neendonga zayo ziya kuwiswa phantsi, ngokungqinelana nomgwebo wokwenziwa phezu kwehenyukazi laseBhabheli omelwa kuloo mbali. Ivesi yamashumi amane iqala ngo-1798, ize iphele kumthetho weCawa osondela ngokukhawuleza kwivesi yamashumi amane ananye. Ixesha lesiphelo ngo-1798 limela umgca wangaphakathi webandla likaThixo, uqala ngamaMillerite entshukumo yengelosi yokuqala, uqhubeke uye kwintshukumo yengelosi yesithathu nakwabalikhulu elinamashumi amane anesine amawaka. Konke oko kwivesi enye.

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

Imfazwe phakathi kokumkani wasentla eyaqalayo ngokunyuka kokumkani wasemzantsi ngowe-1798, yaziswa esiphelweni ngowe-1989, xa ukumkani wasemzantsi woyiswayo ngumanyano phakathi kobukumkani besihlanu nobesithandathu besiprofeto seBhayibhile. Imfazwe yokumkani wasentla nokumkani wasemzantsi eyaqalayo ngowe-1798, yaqondwa ngamaMillerite njengemfazwe echasene neRoma, awayeyibona njengamandla amabini kuphela okutshabalalisa, obuhedeni nobupopu. Xa imfazwe yaphelayo ngowe-1989, onke amandla amathathu okutshabalalisa ayebandakanyekile, yaye oko kwaphawula ukuqala komzekeliso wesiprofeto waloo mandla mathathu ekhokela ihlabathi eArmagedon, emelwe ngokwejografi kwindinyana yamashumi amane anesihlanu kaDaniyeli ishumi elinanye.

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

Iindima ezingamashumi amane ukuya kwamashumi amane anesihlanu zichaza amandla esiprofeto ala magunya mathathu azisa upopu esiphelweni sakhe phakathi kolwandle nentaba engcwele ezukileyo. Xa ziqondwa ngokuchanekileyo, imbali yesiprofeto emelwe kwindima yamashumi amane ananye iquka iindima zamashumi amane ananye ukuya kwamashumi amane anesine.

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

Ngoko ke, ukuqalela kwixesha lesiphelo ngo-1989, ngobungqina besibini buka-1798, obuchaza ukuqala nokuphela kwemfazwe phakathi kokumkani wasezantsi nokumkani wasemantla, indima yamashumi amane ananye ukuya kwamashumi amane anesine ichaza umanyano oluphindwe kathathu lobupopu obunxeba babo obubulalayo buphilisiwe, yaye indima yamashumi amane anesihlanu yindawo apho bufikelela esiphelweni sabo. Ezi ndima, xa zisondelelwa ngokwalo mbono, zinikela ngembali engaphandle kwebandla likaThixo, njengoko kukwamelwe lulwalamano oluphakathi kwamatywina asixhenxe namabandla asixhenxe encwadini yeSityhilelo.

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

Umgca wembali yesiprofeto omelwe ngu-1798 umele ngokuyintloko isigwebo sophando, yaye umgca oqala kwakwelo nqanaba ngo-1989 umele ngokuyintloko isigwebo sokuphumeza. U-1798 ugxininisa ngokuyintloko umsebenzi womthunywa olungisa indlela yoMthunywa womnqophiso, yaye u-1989 ugxininisa ngokuyintloko umsebenzi womthunywa kaEliya.

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

Ukuqala ngowe-1798, xa incwadi kaDaniyeli yatyhilwayo, sibona ukwanda kolwazi lwembali yesiprofeto apho uKristu ekhokela abantu baKhe kubudlelane bomnqophiso obuzalisekisa umanyano olusisigxina lobuThixo nobuntu. Loo mnqophiso wemihla yokugqibela uchongwa ngokuphindaphindiweyo eziBhalweni.

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

> Khangelani, imihla iyeza, utsho uYehova, apho ndiya kwenza umnqophiso omtsha nendlu kaSirayeli, kwanendlu kaYuda; ungangabi njengomnqophiso endawenza nooyise ngemini endabathabatha ngesandla ukuba ndibakhuphe ezweni laseYiputa; umnqophiso wam wona bawaphula, nangona ndandiyindoda kubo, utsho uYehova. Ke wona lo ngumnqophiso endiya kuwenza nendlu kaSirayeli emva kwaloo mihla, utsho uYehova: ndiya kuwubeka umthetho wam ngaphakathi kubo, ndiwubhale ezintliziyweni zabo; ndiya kuba nguThixo kubo, nabo baya kuba ngabantu bam. Abayi kuphinda bafundisane, elowo ummelwane wakhe, elowo umzalwana wakhe, besithi, Yazi uYehova; ngokuba bonke baya kundazi, bethabathela koyena mncinane kubo kuse koyena mkhulu kubo, utsho uYehova; ngokuba ndiya kubuxolela ubugwenxa babo, nesono sabo andisayi kuphinda ndisikhumbule. Yeremiya 31:31–34.

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

Bonke abaprofeti bachaza imihla yokugqibela, yaye intetho ethi “imihla yokugqibela,” esiprofetweni, imele ixesha lomgwebo. Ingelosi yokuqala yafika ngo-1798, ngexesha lesiphelo, ukuza kuvakalisa ukuvulwa komgwebo ngo-1844, nto leyo ekwangukufika kwemihla yokugqibela. Imihla yokugqibela “yimihla” kaYeremiya eya kuza, xa uThixo wayeza “ukuxolela” “ubugqwetha” aze “angasayi kuphinda akhumbule” izono zabantu baKhe. Loo msebenzi uzalisekiswa nguKristu, njengoMbingeleli oMkhulu, ngomhla wokucamagushela ongumfuziselo ozalisekileyo, ngexesha “lemihla yokugqibela.”

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

Ukuba ubuAdventi bamaMillerite babuqhubekile ngokholo ukuhamba ekukhanyeni okuqhubela phambili kwengelosi yesithathu eyafikayo ngo-Oktobha 22, 1844, ngeba sele bekhaya labo laphakade noYesu. Yile nto uYeremiya ayithethayo xa esithi, “emveni kwaloo mihla.” “Loo mihla” ngamaxesha esiprofeto awakhokelela ku-1844 aza aphelela kuwo. Yiyo “imihla” ekubhekiswa kuyo kuDaniyeli isahluko seshumi elinesibini.

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

> Ke wena, hamba ngendlela yakho kude kube sekupheleni; kuba uya kuphumla, uze ume esabelweni sakho ekupheleni kwemihla. Daniyeli 12:13.

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

“Ekupheleni kwemihla,” okanye njengoko uYeremiya esitsho, “emva kwaloo mihla,” uKristu wayemisele ukubeka umthetho waKhe ezibilinini zabantu baKhe, awubhale ezintliziyweni zabo umthetho waKhe. Izibilini, zingulo ubume obusezantsi, okanye njengoko uPawulos elubiza ngokuba yinyama, yaye intliziyo ilubume obuphezulu. Umnqophiso uthembisa ukunika abantu baKhe ingqondo entsha ekuguqukeni, nomzimba omtsha ekuBuyeni kwesiBini. Umntu wawa kunye noAdam, owadalwa ngokomfanekiselo kaThixo, nowadalwa enobume obuphezulu nobume obusezantsi. Umnqophiso kaKristu kukuhlangula uluntu, lunobume balo obubini, kusiqalekiso sesono.

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

> “Ngemihla yokugqibela yembali yalo mhlaba, umnqophiso kaThixo nabantu bakhe abagcina imithetho yakhe umele uhlaziywe. ‘Ngaloo mini ndiya kubenzela umnqophiso namarhamncwa asendle, neentaka zezulu, nezinto ezirhubuluzayo emhlabeni; ndophula isaphetha nekrele nemfazwe emhlabeni, ndibenze balale bekhuselekile. Ndiya kukuganisela kum ngonaphakade; ewe, ndiya kukuganisela kum ngobulungisa, nangokugweba, nangobubele bothando, nangeenceba. Ndiya kukuganisela kum ngokuthembeka; uze umazi uYehova.’”

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

> “‘Kuya kuthi ngaloo mini ndiya kuva, utsho uYehova, ndiya kuva amazulu, nawo aya kuliva ihlabathi; nehlabathi liya kuva ingqolowa, newayini, neoli; nazo ziya kumva uYizereli. Ndimhlwayelele mna emhlabeni; ndibe nenceba kulowo wayengafumananga nceba; nditsho kwabo babengengabantu bam, Niyabantu bam; nabo bathi, UnguThixo wam.’ Hoseya 2:14-23.

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

> “‘Ngaloo mini,... intsalela yakwaSirayeli, nabasindileyo bendlu kaYakobi,... baya kuxhomekeka eNkosini, oyiNgcwele kaSirayeli, ngenyaniso.’ Isaya 10:20. Kuzo ‘zonke iintlanga, nezizwe, neelwimi, nabantu’ kuya kubakho abo baya kusabela ngovuyo kwisigidimi esithi, ‘Moyikeni uThixo, nimnike uzuko; ngokuba lifikile ilixa lomgwebo wakhe.’ Baya kuzifulathela zonke izithixo ezibabophelela kulo mhlaba, baze ‘banqule lowo wenza izulu nomhlaba nolwandle nemithombo yamanzi.’ Baya kuzikhulula kuzo zonke iimbophelelo, baze beme phambi kwehlabathi njengezikhumbuzo zenceba kaThixo. Bethobela yonke imfuno yobuthixo, baya kuqondwa ziingelosi nangabantu njengabo ‘bagcina imithetho kaThixo, nokholo lukaYesu.’ ISityhilelo 14:6–7, 12.

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

> “‘Khangela, imihla iyeza, utsho uYehova, apho umlimi aya kufikelela kumvuni, nomnyatheli weediliya kulowo uhlwayela imbewu; neentaba ziya kuthontsiza iwayini emnandi, nazo zonke iinduli ziya kunyibilika. Ndiya kukubuyisa ukuthinjwa kwabantu bam bakwaSirayeli, bakhe izixeko ezaziyinkangala, bahlale kuzo; batyale izidiliya, basele iwayini yazo; benze nemiyezo, badle isiqhamo sayo. Ndiya kubatyala emhlabeni wabo, bangabi saphulwa kuwo umhlaba wabo endibanike wona, utsho uYehova uThixo wakho. Amos 9:13–15.’” Review and Herald, February 26, 1914.

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

Xa uYeremiya esithi “emva kwaloo mihla,” “imihla” eyandulela umsebenzi omelwe nguKristu esiza ngesiquphe etempileni yaKhe ukuze ayihlambulule, yayizizigaba zesiprofeto ezaphela ngowe-1798 nangowe-1844. Ukuphela kwaloo mihla yesiprofeto (izigaba), kwaphawula iminyaka engamashumi amane anesithandathu uKristu awamisa ngayo itempile yamaMillerite, yaye xa wafika ngesiquphe ngo-Oktobha 22, 1844 wayezalisekisa uMalaki isahluko sesithathu, awasizalisekisayo kananjalo xa wayihlambulula itempile ekuqaleni nasekupheleni kobulungiseleli baKhe.

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

> “Ekucoceni itempile kubathengi nabathengisi behlabathi, uYesu wavakalisa umsebenzi waKhe wokucoca intliziyo kungcoliseko lwesono,—kwiminqweno yasemhlabeni, ekukhanukeni kokuzingca, kwimikhwa emibi, eyonakalisa umphefumlo. UMalaki 3:1–3 ucaphuniwe.” The Desire of Ages, 161.

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

Kwaye “emva kwaloo mihla,” uKristu wayezimisele ukuyihlambulula itempile awayeyimisile, eyayimele umsebenzi waKhe wokuhlambulula iintliziyo zabantu baKhe ekungcolisweni sisono, okanye njengoko uYeremiya esitsho, ukubhala umthetho waKhe ezintliziyweni nasezibilinini.

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

> Kuba efumana isiphoso kubo, ithi, Yabonani, imihla iyeza, itsho iNkosi, apho ndiya kwenza umnqophiso omtsha nendlu kaSirayeli nendlu kaYuda; ungabi njengomnqophiso endawenzayo nooyise babo ngemini endabathabatha ngesandla ndibakhokela ukuba baphume ezweni laseYiputa; ngokuba abazange bahlale emnqophisweni wam, nam andabakhathalela, itsho iNkosi. Kuba lo ngumqophiso endiya kuwenza nendlu kaSirayeli emva kwaloo mihla, itsho iNkosi; ndiya kuyifaka imithetho yam engqondweni yabo, ndiyibhale ezintliziyweni zabo; ndibe nguThixo kubo, bona babe ngabantu kum. Hebhere 8:8–10.

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

Amazwi athi “ezo ntsuku” ayeyi “isiphelo semihla” sikaDaniyeli, esaphela ngowe-1798 nangowe-1844. Umgca wophondo lwamaProtestanti oqala ngowe-1798, kwindinyana yamashumi amane kaDaniyeli ishumi elinanye, ugxininisa ubudlelane bomnqophiso obusekwa kunye nekhulu elinamashumi amane anesine amawaka. Igama lesiHebhere elithi “lot” lilitye elincinane elalisetyenziswa ukumisela ikamva lomntu. UDaniyeli waxelelwa ukuba ahambe aye kuphumla (ekufeni), de kube “kwisiphelo semihla,” xa, ngowe-1844, umgwebo wawiya kuqalisa yaye ikamva lakhe limiselwe.

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

> Ke wena, hamba indlela yakho de kube sekupheleni; kuba uya kuphumla, uze ume esabelweni sakho ekupheleni kwemihla. Daniyeli 12:13.

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

“Imini” “zokuphela kwemihla,” zimele iziprofeto zexesha ezaphela ngowe-1844, kuba emva koko ixesha lesiprofeto lalingasekho. Iminyaka engamawaka amabini anamakhulu amathathu, eyayiyimbona ye-mar’ah, ethetha ukubonakala ngesiquphe kukaKristu engcweleni yaKhe, nayo yaphela ngelo xesha; kwaza neminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini yomsindo wokugqibela nayo yaphela, kanye njengokuba imihla yomsindo wokuqala yayiphele ngexesha lokuphela ngowe-1798. “Emva kwaloo mihla,” njengoko kubhekiswa kuyo nguYeremiya, kamva kwathethwa ngayo nguPawulos. UPawulos ubhekisa kabini kuYeremiya athi, “emva kwaloo mihla,” kuba uPawulos akathethi nje kuphela ngomnqophiso owawuza kumiselwa “emva kwaloo mihla,” kodwa okubaluleke ngakumbi, uchonga umsebenzi kaKristu njengoMbingeleli oMkhulu.

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

> Kuba ngomnikelo omnye ubafezekisile ngonaphakade abo bangcwalisiweyo. Kwaye noMoya oyiNgcwele ungunina-bungqina kuthi; kuba emveni kokuba etshilo ngaphambili, “Nantsi umnqophiso endiya kuwenza nabo emva kwaloo mihla, utsho iNkosi, ndiya kuyibeka imithetho yam ezintliziyweni zabo, ndiyibhale ezingqondweni zabo”; aze athi, “Nezono zabo nobugwenxa babo andisayi kuba nakukhumbula kwakhona.” Ke kaloku apho kukho uxolelo lwezi zinto, akusekho mnikelo wasesonweni. Ngoko ke, bazalwana, sinobugorha bokungena kweyona Ngcwele ngegazi likaYesu, ngendlela entsha nephilayo, awayenzela ukuba ivuleleke kuthi, phakathi kwekhuselo, oko kukuthi, inyama yakhe; kwaye sinombingeleli omkhulu phezu kwendlu kaThixo. Hebhere 10:14–21.

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

Iminyaka engamakhulu amabini anamashumi amabini edibanisa isiprofeto sombono we-marah wokubonakala kukaKristu, nesiprofeto seminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini sombono we-chazon wembali yesiprofeto, idibanisa, okanye inxibelelanisa, ukuqala kwala maxesha mabini esiprofeto, ngonxibelelwano olungumfuziselo olumele ukudityaniswa kobuntu nobuthixo, nto leyo engumsebenzi uKristu awuphumezayo ekuhlanjululweni okwenzeka ngexesha lentshukumo yengelosi yesithathu, yaye kukhokelele emnqophisweni awenzayo nabangamawaka alikhulu anamashumi amane anesine.

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

Umbono wechazon, obonisa ukunyhashwa phantsi kwetempile, ngumbono woluntu olunyhashwe phantsi sisono, ukususela ekuvukeleni kuka-Adam eGadini yase-Eden; yaye umbono wemarah, obonisa umsebenzi kaKristu wokubuyisela nokuhlambulula itempile, wazaliseka womibini ngomhla wama-22 ku-Oktobha 1844. Zimbini iziprofeto zeminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini zomsindo kaThixo, ezimele ukunyhashwa phantsi komkhosi nendawo engcwele.

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

Zombini ezo ziprofeto zimela ukunyathelwa phantsi koluntu, okuya kubuyiselwa ngumbono we-mar'ah. Ezo zimbini izikhwele zikaThixo ngakubantu baKhe zimela isikhwele phezu koluntu oluwileyo, oluya kuhlangulwa kuphela lube lubuyiselwe ngomsebenzi kaKristu ekwakheni ngokutsha nasekuhlambululeni itempile ewileyo.

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

Ezi zicaphuko zimbini zimela indalo ephezulu nendalo esezantsi yoluntu. Ekuweni kuka-Adam, indalo esezantsi yathabatha ubukhosi phezu kwendalo ephezulu, yaye icebo likaKristu ngabantu lalisokuba indalo ephezulu ilawule phezu kwendalo esezantsi. Ekuweni kuka-Adam, indalo ephezulu yawela kwiinkanuko zendalo esezantsi, laza icebo likaThixo laguqulwa laba lichasene nento awayeyimisele yona. Yiyo le nto kuthethwa ngayo xa iBhayibhile ithetha “ngoguquko.” Ukuguquka kuthetha ukuba indalo ephezulu ibuyiselwe kwindawo yayo yokulawula phezu kwendalo esezantsi. Ukuguqula kuthetha ukubuyisela umva, okanye ukujika kubheke ezantsi oko bekuphezulu.

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

Ukucaphuka kokuqala ngokuchasene nobukumkani basemantla, kwakukukucaphuka ngokuchasene nendalo esezantsi eyathoba phantsi kwayo indalo ephakamileyo ekuweni. Olo cucaphuko lweza kuqala, kuba uKristu wawuqalisa umsebenzi wenkululeko kanye apho waqala khona kuqala, yaye waqala ngokunqwenela kwendalo esezantsi, okwakukunqwenela kokutya. UKristu waqala umsebenzi waKhe ngeentsuku ezingamashumi amane zokuzila ukutya.

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

> “UKristu wayesazi ukuba ukuze aqhubele phambili ngempumelelo icebo losindiso kwakufuneka aqalise umsebenzi wokukhulula umntu kanye kuloo ndawo apho ukonakala kwaqala khona. UAdam wawa ngokuzinikela ekukhanukeni kokutya. Ukuze agxininise emntwini izibophelelo zakhe zokuthobela umthetho kaThixo, uKristu waqalisa umsebenzi waKhe wokukhulula ngokuhlaziya izithethe zomzimba zomntu. Ukwehla kokulunga nokonakala kohlanga kubangelwa ikakhulu kukuzinikela ekukhanukeni okugqwethiweyo.” Testimonies, volume 3, 486.

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

Ingqumbo yesibini yayichasene nendalo ephakamileyo, emelwe bubukumkani basemzantsi, apho ikhoyo iYerusalem, isixeko uThixo awasinyulayo ukuba abeke kuso igama laKhe. Ngomhla wama-22 Oktobha 1844 umsebenzi uKristu awayezimisele ukuwenza, nomsebenzi awenzayo ngoku, umelwe ziintonga ezimbini zikaHezekile.

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

Xa iintonga ezimbini zikaHezekile zidityaniswa zibe yintonga enye ngonaphakade, oko kuchaza umnqophiso apho uKristu asusa isono kubantu baKhe ngonaphakade, aze indalo ephezulu nendalo esezantsi zibuyiselwe kulwakhiwo olufanelekileyo lolandelelwano lobukhosi, baze abantu baphinde babe ngabapheleleyo kwakhona. Kwimeko yokungaguquki, indalo esezantsi yomntu, emelwe sisicaphukiso sokuqala, yayilawula phezu kwendalo ephezulu yomntu emelwe sisicaphukiso sokugqibela. Ngako oko, isicaphukiso sokuqala sasijoliswe kubukumkani basentla, obabuphezulu ngokwendawo “ngaphezu” kobukumkani basemazantsi.

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

Iminyaka engamakhulu amabini anamashumi amabini edibanisa imibono emibini ye-marʾah ne-chazon nobuThixo nobuntu, ekuqalekeni kwazo ezifanayo, zombini zidibana zibe yintonga enye xa uKristu egqibezela umsebenzi wengelosi yesithathu kunye nabangamakhulu alikhulu anamashumi amane anesine amawaka. Sisiprofeto sengqumbo yokugqibela nxamnye nobukumkani basemzantsi esidityaniswe nesiprofeto sokubonakala ngo-1844, kuba umnqophiso ubonelela ngengqondo entsha ekuguqukeni, kodwa umzimba omtsha (ubukumkani basemantla) ubuyiselwa kuphela ekubuyeni kwesibini ngokuqhwanyaza kweliso.

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

Indima yamashumi amane kaDaniyeli ishumi elinanye ichaza zombini iziphelo zexesha, yaye ngokwenjenjalo igxininisa umgca wangaphakathi nowangaphandle wembali yesiprofeto ngexesha lembali yerhamncwa lasemhlabeni lesiTyhilelo isahluko seshumi elinesithathu. Iinyaniso ezityhilwayo kule ndima zimele yomibini imigca yangaphakathi neyangaphandle yenyaniso awafikayo uKristu ukuze ayichaze aze ayifezekise phakathi kwabantu baKhe. Inyaniso yokuba ubuntu obudityaniswe nobuthixo abonanga imelwe kukukhanya okunxulumene nesiphumo sokutyhilwa kolwazi, yaye imele inyaniso yangaphakathi yabantu bakaThixo ngemihla yokugqibela. Ukukhanya okumelwe yimfazwe phakathi kwamagunya akhokelela ihlabathi eArmagedon yinyaniso yangaphandle yabantu bakaThixo ngemihla yokugqibela.

We will continue this study in the next article.

Siza kuqhubekeka nesi sifundo kwinqaku elilandelayo.

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

> Ilizwi likaYehova laba lifika kum kwakhona, lisithi, Kananjalo, nyana womntu, zithabathele intonga ibe nye, ubhale kuyo ukuthi, KaYuda, neyabantwana bakwaSirayeli abangamaqabane akhe; wandule ukuthabatha enye intonga, ubhale kuyo ukuthi, KaYosefu, intonga kaEfrayim, neyendlu yonke yakwaSirayeli engamaqabane ayo; uzihlanganise ke enye nenye zibe yintonga ibe nye; ziya kuba nye esandleni sakho. Kuthi ke, xa abantwana babantu bakowenu bethetha kuwe, besithi, Akuyi kusibonisa na ukuba uthetha ukuthini ngezi zinto? uthi kubo, Itsho iNkosi uYehova ukuthi, Yabonani, ndiya kuyithabatha intonga kaYosefu, esesandleni sikaEfrayim, nezizwe zakwaSirayeli abangabalingane bayo, ndizibeke nayo, nditsho nentonga kaYuda, ndizenze zibe yintonga ibe nye; ziya kuba nye esandleni sam. Iintonga obhala kuzo zoba sesandleni sakho phambi kwamehlo abo. Uthi kubo, Itsho iNkosi uYehova ukuthi, Yabonani, ndiya kubathabatha abantwana bakwaSirayeli phakathi kweentlanga, apho baya khona, ndibaqokelele macala onke, ndibazise ezweni labo; ndibenze uhlanga lube lunye ezweni, phezu kweentaba zakwaSirayeli; ukumkani abe mnye kubo bonke; abasayi kuba ziintlanga zibini; abasayi kuphinda bahlulwe babe zizikumkani zibini kwakhona. Kanjalo abasayi kuphinda bazingcolise ngezithixo zabo, nangezinto zabo ezinezothe, nangazo zonke izikreqo zabo; kodwa ndiya kubasindisa kuzo zonke iindawo zokuhlala kwabo, apho bonayo khona, ndibahlambulule; babe ngabantu bam, mna ndibe nguThixo wabo. UDavide umkhonzi wam uya kuba ngukumkani phezu kwabo; bonke baya kuba nomalusi omnye; baya kuhamba ngakwimigwebo yam, bayigcine imimiselo yam, bayenze. Baya kuhlala ezweni endalinika umkhonzi wam uYakobi, ababehleli kulo ooyihlo; baya kuhlala kulo, bona, nabantwana babo, nabantwana babantwana babo ngonaphakade; umkhonzi wam uDavide abe yinkosana yabo ngonaphakade. Ngaphezu koko ndiya kwenza umnqophiso woxolo nabo; uya kuba ngumnqophiso ongunaphakade kubo; ndibamise, ndibandise, ndibeke ingcwele yam phakathi kwabo ngonaphakade. Umnquba wam nawo uya kuba nabo; ewe, ndiya kuba nguThixo wabo, bona babe ngabantu bam. Iintlanga ziya kwazi ukuba mna Yehova ndingcwalisa uSirayeli, xa ingcwele yam iya kuba phakathi kwabo ngonaphakade. Hezekile 37:15–28.

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