Article

# The Book of Daniel - Number Seventy-One

Incwadi kaDaniyeli - Inani Amashumi Asixhenxe Ananye

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

Umsonto Wobuprofeti: Ukuveza Amasikizi Amane kaHezekile Isahluko Sesibhozo nentsingiselo Yawo Kwixesha Lale Mihla

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.

Amasikizi amane kaHezekile isahluko sesibhozo amele izizukulwana ezine zikaSirayeli wale mihla, yaye ukuqala kukaSirayeli wale mihla kwabekwa njengomfuziselo ngokuqalisa kukaSirayeli wamandulo. Zombini ezo mbali zokuqala zingqina ukuphela kukaSirayeli wale mihla emthethweni weCawa ozayo kungekudala. Iziqalo ezibini zikaSirayeli, kokubini owamandulo ongokoqobo, nowe mihla wokomoya, zingqinwa yimbali yokuqala yobukumkani basemantla bukaSirayeli njengoko bohlukanayo noYuda.

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.

Xa amaSirayeli amandulo amisela ithole legolide, ayesandul’ ukuphuma eYiputa ekuzalisekeni kwesiprofeto esachaza ukuba uThixo wayeya kuwenza abe bubukumkani. Ibali likaYerobheham, ukumkani wokuqala wobukumkani bangasentla bakwaSirayeli, liqulethe ezo mpawu kanye. UYerobheham wayebalekele eYiputa ngenxa yomsindo kaSolomon. Wayenikwe isithembiso sesiprofeto sokuba wayeya kwenziwa ukumkani phezu kwezizwe ezilishumi kwezo zilishumi elinesibini, ngumprofeti uAhiya. Ngaphambi kokuba isiprofeto sizaliseke, uYerobheham wayeya kusabela eYiputa ukuze abeke umgama phakathi kwakhe noSolomon, de uSolomon wasweleka.

> And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

> Kwathi ke ngelo xesha, xa uYarobheham wayephuma eYerusalem, umprofeti uAhiya waseShilo wamfumana endleleni; yaye wayembethe ingubo entsha; yaye bobabini babebodwa entsimini. UAhiya wayibamba ingubo entsha eyayinxibe, wayikrazula yaba ziziqwenga ezilishumi elinambini. Wathi kuYarobheham, Zithabathele iziqwenga ezilishumi; kuba utsho uYehova, uThixo kaSirayeli, ukuthi, Yabona, ndiya kubukrazula ubukumkani esandleni sikaSolomon, ndikunike izizwe ezilishumi. (Kodwa uya kuba naso isizwe esinye ngenxa kaDavide umkhonzi wam, nangenxa yeYerusalem, umzi endiwunyulileyo kuzo zonke izizwe zakwaSirayeli:) Ngenxa yokuba bendishiyile, banqula uAshtorete uthixokazi lwamaZidon, noKemoshe uthixo wamaMowabhi, noMilkom uthixo woonyana baka-Amon, abahambanga ezindleleni zam, ukwenza okuthe tye emehlweni am, nokugcina imimiselo yam namasiko am okugweba, njengoko wenzayo uDavide uyise. Noko ke andiyi kubuthabatha bonke ubukumkani esandleni sakhe; kodwa ndiya kumenza abe yinkosana yonke imihla yobomi bakhe ngenxa kaDavide umkhonzi wam, endamnyulayo, ngokuba wayigcina imithetho yam nemimiselo yam. Ke ubukumkani ndiya kubuthabatha esandleni sonyana wakhe, ndibunike wena, izizwe ezilishumi. Kunyana wakhe ndiya kumnika isizwe esinye, ukuze uDavide umkhonzi wam abe nesibane ngamaxesha onke phambi kwam eYerusalem, umzi endiwunyulileyo ukuba ndibeke igama lam khona.

> And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.

> Ndiya kukuthabatha, ulawule ngokoko konke akunqwenelayo umphefumlo wakho, ube ngukumkani kwaSirayeli. Kuya kuthi ke, ukuba uthe waliphulaphula konke endikuyalelayo, wahamba ezindleleni zam, wenza okuthe tye emehlweni am, ugcina imimiselo yam nemithetho yam, njengoko wenjenjalo uDavide umkhonzi wam; ndibe nawe, ndikwakhele indlu eqinileyo, njengoko ndamenzela uDavide, ndikunike uSirayeli. Ngenxa yoko ndiya kuyixhwalekisa imbewu kaDavide, kodwa kungekhona ngonaphakade. Ngoko ke uSolomon wafuna ukumbulala uYerobhoham. Waphakama uYerobhoham, wasabela eYiputa, waya kuShishaki ukumkani waseYiputa; waba seYiputa kwada kwasekufeni kukaSolomon. Ke ezinye izinto zikaSolomon, nako konke akwenzayo, nobulumko bakhe, azibhalwanga na encwadini yezinto zikaSolomon? Ixesha awalawula ngalo uSolomon eYerusalem phezu koSirayeli wonke laba yiminyaka emashumi mane. Walala ke uSolomon kooyise, wangcwatywa emzini kaDavide uyise; waza uRehabheham unyana wakhe waba ngukumkani esikhundleni sakhe. 1 Kumkani 11:28–43.

At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.

Ekufeni kokumkani uSolomon, ubukumkani babuya kwahlulwa, yaye uYerobhowam wayeza kuba ngukumkani phezu kwezizwe ezilishumi zasentla, kanti unyana kaSolomon, uRehobhowam, wayeza kuba ngukumkani eYerusalem. Phambi kokuba kwenzeke ukwahlulwa kwezizwe, uYerobhowam wayefanele ukuphuma eYiputa.

> 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.

> Waya uRehobhowam waya eShekem; kuba onke amaSirayeli ayeze eShekem ukuba amenze ukumkani. Kwathi, akuva oko uYerobhowam unyana kaNebhati, owayeseseYiputa, (kuba wayebalekile ebusweni bokumkani uSolomon, yaye uYerobhowam wayehlala eYiputa;) bathumela bambiza. Weza ke uYerobhowam nebandla lonke lamaSirayeli, bathetha noRehobhowam, besithi, Uyihlo wayenza nzima idyokhwe yethu; ngoko ke ngoku yenze ilula inkonzo enzima kayihlo, nedyokhwe yakhe enzima awayibeka phezu kwethu, size sikukhonze. Wathi kubo, Mka nisahleli iintsuku ezintathu, nibuye nize kum. Bemka ke abantu. 1 Kumkani 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.

Ibali lendlela uRehobhowam awenza ngobudenge ngayo ngezo ntsuku zintathu, libeka ityala phezu kokwala kwakhe ngobudenge icebiso lamadoda amakhulu; kodwa ukwahlukana kwezizwe kwakuprofetiwe, ngoko ke kwakuya kwenzeka ngandlela ithile nokuba kunjalo. Kufanelekile ukuqaphela apha, ngenjongo yenqaku elizayo, ukuba inkqubo yokwahlukana yachazwa ngokukodwa njengeentsuku ezintathu. Obu bukumkani bubini buphinda bube bubukumkani bunye kwakhona ngexesha lembali yamaMillerite, yaye xa izizwe zasemntla nezasezantsi ziba bubukumkani bunye ngexesha lembali yamaMillerite, elo lixesha lokufika kwezingelosi ezintathu zeSityhilelo isahluko seshumi elinesine. Ezo ngelosi zintathu kwimbali yamaMillerite zazifuziselwa ziintsuku ezintathu zesigqibo sikaRehobhowam. Loo minyaka ingamashumi amane anesithandathu xa ezo ngelosi zintathu zafikayo ukususela kowe-1798 ukuya kowe-1844, yayikwangumfuziselo weentsuku ezintathu, awathi uKristu kuYohane isahluko sesibini wayeyichaze njengaleyo yayiza kufuneka ukuze Avuse itempile etshatyalalisiweyo, kodwa elo candelo lesifundo lelenqaku elizayo.

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

Xa uRehobhowam enza isibhengezo sakhe sobudenge ekupheleni kweentsuku ezintathu, izikumkani zohlulwa.

> 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.

> Kwathi ke ngoko, xa amaSirayeli onke abonayo ukuba ukumkani akabaphulaphulanga, abantu bamphendula ukumkani, besithi, Sinasabelo sini na kuDavide? asinabudlelane belifa kunyana kaYese; ezintenteni zenu, Sirayeli; ngoku zibonele indlu yakho, Davide. AmaSirayeli ke ahamba aya ezintenteni zawo. Ke bona abantwana bakwaSirayeli ababehlala emizini yakwaYuda, uRehobhoham wabalawula. Waza ukumkani uRehobhoham wathuma uAdoram, owayephethe umsebenzi werhafu; amaSirayeli onke amgibisela ngamatye, wada wafa. Ngoko ukumkani uRehobhoham wakhawuleza wakhwela enqwelweni yakhe, ukuze asabele eYerusalem. AmaSirayeli ke avukela indlu kaDavide kwada kwanamhla. Kwathi, xa amaSirayeli onke evile ukuba uYarobheham ubuyile, bathumela bambiza ebandleni, bamenza ukumkani wawo onke amaSirayeli; akubangakho namnye owalandela indlu kaDavide, ngaphandle kwesizwe sakwaYuda sodwa. 1 Kumkani 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.

Isiprofeto sokuba uYerobhowam wayeza kunikwa ubukumkani sasizalisekile, yaye sazaliseka ngexesha awayephume ngalo eYiputa. Enomona ngenxa yokuba ingcwele kaThixo yayisesixekweni saseYerusalem, isixeko uThixo awayesinyulile ukuba abeke kuso igama lakhe, uYerobhowam waqalisa ukuxelisa ngobuqhetseba ingcwele, ububingeleli, nenkonzo yonqulo eyayimiselwe ukuba yenziwe eYerusalem kuphela. Umsebenzi kaYerobhowam wokumisa inkqubo yonqulo yobuxoki phakathi kwezizwe ezilishumi zasemantla, ungumfanekiso ohambelana ngokuthe ngqo nemvukelo ka-Aron nethole legolide, yaye ngaloo ndlela unika obunye ubungqina, kungekuphela kumthetho weCawa oza kufika kungekudala, kodwa nakwimvukelo ka-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.

> UYerobhowam wathetha entliziyweni yakhe, esithi, Ngoku ubukumkani buya kubuyela endlwini kaDavide: Ukuba aba bantu benyuka besiya kubingelela endlwini kaYehova eYerusalem, yandule ke intliziyo yaba bantu ibuyele enkosini yabo, kuRehabhowam ukumkani wakwaYuda, bandibulale, baphinde babuyele kuRehabhowam ukumkani wakwaYuda. Yiyo loo nto ukumkani wabonisana, wenza amathole amabini egolide, wathi kubo, Kuninzi kakhulu kuni ukunyuka ukuya eYerusalem; yabonani oothixo bakho, Sirayeli, abakunyusayo belikhupha ezweni laseYiputa. Wamisa elinye eBheteli, elinye walibeka kwaDan. Yaye loo nto yaba sisono; kuba abantu baya kunqula phambi kwelinye, kwada kwaba kwaDan. Wenza nendlu yeziganga, wenza ababingeleli kubantu abasemazantsi, ababengengabo koonyana bakaLevi. UYerobhowam wamisa umthendeleko ngenyanga yesibhozo, ngomhla weshumi elinesihlanu wenyanga, unjengomthendeleko osekwaYuda, wenyuka esibingelelweni. Wenza njalo eBheteli, ebingelela kumathole awawenzileyo; wabeka eBheteli ababingeleli beziganga awazenzileyo. Wenyuka ke waya esibingelelweni awasenzayo eBheteli ngomhla weshumi elinesihlanu wenyanga yesibhozo, kanye ngenyanga awayeyiqambe ngokwentliziyo yakhe; wamisa umthendeleko koonyana bakaSirayeli; wenyuka waya esibingelelweni, waqhumisa isiqhumiso. 1 Kumkani 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.

Uvukelo lukaYerobhowam lunika omnye umgca wenyaniso wokubekwa phezu kovukelo luka-Aron, uvukelo lophondo lwamaProtestanti ngo-1863, kunye novukelo lophondo lwamaRiphabhlikhi kumthetho weCawa osondelayo, yaye ngokwenjenjalo luyandisa ubungqina besiprofeto. Kuvukelo lwethole legolide lika-Aron, iNkosi yatshintsha indlela emiselweyo yokunyula ububingeleli.

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.

Phambi kovukelo, izibulo zaso nasiphi na isizwe zazimele zibe yinxalenye yobubingeleli. Kodwa ke ekuvukeleni kwethole legolide lika-Aron, yaba sisizwe sakwaLevi sodwa esema noMoses. Ngenxa yesi sizathu uThixo wayiguqula indlela eyayimiselwe yokubonelela amadoda obubingeleli, yaye ukusukela ngaloo mzuzu kwabakho kuphela usapho lwakwaLevi olwaluya kwenza ububingeleli.

> 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.

> Wathi ke uMoses akubona ukuba abantu babehamba ze; (ngokuba uAron wayebabangele bahambe ze kwihlazo labo phakathi kweentshaba zabo:) uMoses wema esangweni lenkampu, wathi, Ngubani ongakuYehova? makeze kum. Athi onke oonyana bakaLevi bazihlanganisa kuye. Wathi kubo, Utsho uYehova, uThixo kaSirayeli, ukuthi, Bhinqani elowo ikrele lakhe ecaleni lakhe, nihambe ningene, niphume nisuka esangweni niye esangweni kuyo yonke inkampu, nibulale elowo umzalwana wakhe, elowo umhlobo wakhe, nelowo ummelwane wakhe. Oonyana bakaLevi benza ngokwelizwi likaMoses; kwawa ebantwini ngaloo mini amadoda angathi ngamawaka amathathu. Eksodus 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.

UYerobhoham wenza umgunyathi ngomsebenzi uThixo awayewenzile ekuvukeleni kuka-Aron xa uThixo wayemisele ububingeleli obutsha buvela kwisizwe sakwaLevi, kuba uYerobhoham “wamisela ababingeleli abavela kwabaphantsi ebantwini, ababengengabo boonyana bakaLevi.” Uvukelo ekuqaleni kobukumkani bezizwe ezilishumi zasentla lufana novukelo luka-Aron nolwabo babedansa bengamampunge. Uvukelo lwenzeka emva kokuphuma eYiputa, luzalisekisa isiprofeto esasithembisa ukuba ubukumkani buya kumiselwa. Kuzo zombini ezi meko kwamiselwa ububingeleli obutsha, obabuyinguquko ukusuka kumgaqo wangaphambili wokukhetha ababingeleli.

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.

Uvukelo luka-Aron lwethole legolide lwaphindwa, kodwa lwaphindwa kabini nguYerobhoham, kuba wenza amathole amabini egolide waza wawabeka kwizixeko ezibini. Isixeko saseDan simela uqhinga lolawulo lombuso, kuba uDan uthetha ukuthi “ukugweba”, yaye isixeko saseBheteli simela uqhinga lwecawa, kuba iBheteli ithetha ukuthi “indlu kaThixo”. Amathole egolide ayenalo olo phawu lunye lwethole lika-Aron, kodwa enobungqina obongezelelweyo bomanyano lweCawa noRhulumente njengoko lumelwe zezo zixeko zibini. Ithole laliyeyona ndlela iphezulu yomnikelo wobuhedeni, yaye ngenxa yoko limela umnikelo wobuxoki kaKristu. Igolide luphawu lweBhabheli, yaye ithole lalingumfanekiso werhamncwa. Kanye njengoko uAron wamisela usuku lonqulo lobuxoki, noYerobhoham wamisela umthendeleko, waza waqinisekisa ukuba umhla waloo mthendeleko awuvumelani nexesha lonqulo lwenyaniso eYerusalem.

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

Zonke izinto zomthetho weCawa osondelayo zibonakaliswe kubungqina bukaYerobheham bokuvukela; idini lobuxoki (ithole), uKristu wobuxoki (isibingelelo), umfanekiselo werhamncwa (umdibaniso weCawa noRhulumente), usuku lobuxoki lonqulo (iCawa) nobubingeleli bomgunyathi.

The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.

Ukuqala kukaSirayeli wamandulo, ukuqala kwezizwe ezilishumi zasentla njengobukumkani, nokuqalisa kwe-Adventism konke kunazo ezo zinto zifanayo zesiprofeto, yaye zizonke zichaza izinto zesiprofeto zomthetho weCawa oza kufika kungekudala. USirayeli wamandulo wayephume ebukhobokeni baseYiputa, uYerobhowam waphuma eYiputa apho wayebalekele khona ukuze asinde entshutshisweni kaSolomon, yaye i-Adventism yamaMillerite yayisandul’ ukuphuma ebukhobokeni bobupopu.

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.

Ububingeleli bukaLevi bamiselwa ekuvukeleni kuka-Aron, ububingeleli bobuxoki babona basezantsi phakathi kwabantu bamiselwa kubungqina bukaYerobhoham, yaye xa iNkosi yangena emnqophisweni neMillerite Adventism, ngokukaPetros, amaMillerite ayelulo “uhlanga olukhethiweyo, ububingeleli bobukumkani, uhlanga olungcwele, abantu abaziinkedama zikaThixo; ukuze nivakalise iindumiso zaLowo wanibiza wanikhupha ebumnyameni waningenisa ekukhanyeni kwakhe okumangalisayo.” Ukukhanya amaMillerite awayebizelwe kuko yayikukukhanya kweejeweli zikaMiller ezimelwe phezu kweetafile ezimbini zikaHabhakuki ezazifanekiselwe kwimbali yokuvukela kuka-Aron ngeetafile ezimbini zeMithetho Elishumi. Ubumnyama ababebizelwe ukuba baphume kubo yayiziXesha zoBumnyama zolawulo lobupopu, ezazifanekiselwe bubumnyama bobukhoboka baseYiputa.

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.

Xa uKristu wayiphakamisa itempile eyayinyhashiwe phantsi bobabini ubuhedeni nobupopu, wakwenza oko kwiminyaka engamashumi amane anesithandathu, ukususela ngowe-1798 ukuya kowe-1844. Xa wayeyimisile itempile, ngoko ke njengoMthunywa woMnqophiso, weza ngesiquphe etempileni Yakhe ngomhla wama-22 Oktobha 1844, kuba wayeyimisile itempile eyayinyhashiwe phantsi yaza yatshatyalaliswa, yaye kananjalo wahlanjulula ububingeleli obabumelwe sisizwe sakwaLevi.

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

> Kepha ngubani na onokumelana nomhla wokuza kwakhe? yaye ngubani na oya kuma xa ebonakala? kuba unjengomlilo womnyibilikisi, nanjengesepha yabahlambisi bezambatho. Yaye uya kuhlala njengomnyibilikisi nomhlambululi wesilivere; aze abahlambulule oonyana bakaLevi, abacokise njengegolide nesilivere, ukuze banikele kuYehova umnikelo ngobulungisa. Wosuka umnikelo wakwaYuda nowaseYerusalem uthandeke kuYehova, njengemihla yakudala, nanjengeminyaka yamandulo. Malaki 3:2–4.

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

Ngomhla wama-22 ku-Oktobha, 1844, uKristu weza ngesiquphe etempileni yaKhe waza wangena emnqophisweni nabantu ababemelwe bububingeleli bamaLevi, ukanti ngowe-1863, bakuphinda ukuvukela kuka-Aron, baza ububingeleli bamaMillerite batshintshela kububingeleli baseLawodike, njengoko bumelwe bububingeleli bukaYerobhoham bobona basezantsi ebantwini, nezidenge ezixhentsayo zika-Aron. Noko ke ubungqina bokuvukela kukaYerobhoham bunobungqina obubanzi ngakumbi bokuvukela kowe-1863. Xa uYerobhoham wayesungula inkqubo yakhe yobuxoki yonqulo, kwathunyelwa umprofeti evela eYerusalem ukuba akhalimele ukuvukela kukaYerobhoham, njengoko kufanekiswa kukuba ubuAdventi bamaMillerite bakhokelwa ukuba bamkele iSabatha yeMithetho eliShumi njengomhla wokuphumla.

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.

Xa ubu-Adventism bamkela ukukhanya kwengelosi yesithathu nendawo engcwele, baba sisohlwayo kwabo maProtestanti babekukhanyele ukukhanya okwandayo kokutyhilwa kwezinto ezazitywiniwe okwaqala ngexesha lokuphela ngo-1798. Kanye njengokuba uSirayeli wamandulo wayeyilibele iSabatha ngoxa wayesebukhobokeni baseYiputa, ibandla lasentlango laliyilibele iSabatha xa kwakufika u-1798. Ukukhanya okwandayo komyalezo weyure yomgwebo owaziswa ngamaMillerite ekugqibeleni kwakhokelela kwindawo engcwele nasemthethweni kaThixo.

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.

Oko kukhanya kwafika ngo-Oktobha 22, 1844, yaye kwakumela ukukhalima unqulo lobuxoki kwabo babebiziwe ukuba baphume ngokupheleleyo kwiimfundiso zobuxoki zobuKatolika. Unqulo lwelanga luphawu lwegunya lobuKatolika phezu kweecawa ezabuyela emhlambini walo. Oko kukhalima kumelwe kukumiselwa kukaYerobhowam kwenkqubo yakhe yobuxoki yonqulo.

> 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.

> Ke uYerobheham wamisa umthendeleko ngenyanga yesibhozo, ngomhla weshumi elinesihlanu wenyanga, unjengomthendeleko oseYuda, waza wenyusela emsamo. Wenjenjalo naseBheteli, ebingelela amathole awawenzileyo; waza wabeka eBheteli ababingeleli beendawo eziphakamileyo awazenzayo. Waza wenyusela emsamo awawenzileyo eBheteli ngomhla weshumi elinesihlanu wenyanga yesibhozo, kanye ngenyanga awayeyiqambile ngokwentliziyo yakhe; wamisa umthendeleko koonyana bakaSirayeli; wenyusela emsamo, waqhumisa isiqhumiso. Ke kaloku, nanko kufika umntu kaThixo ephuma kwaYuda, ngelizwi likaYehova, esiza eBheteli; uYerobheham emi ngasecaleni kwemsamo ukuba aqhumise isiqhumiso. Wadanduluka ngokuchasene nomsamo ngelizwi likaYehova, wathi, Msamo, msamo, utsho uYehova ukuthi, Yabona, kuya kuzalelwa indlu kaDavide umntwana, ogama linguYosiya; yaye phezu kwakho uya kubingelela ababingeleli beendawo eziphakamileyo abaqhumisa isiqhumiso phezu kwakho, amathambo abantu aya kutshiswa phezu kwakho. Waza wanika umqondiso kwangolo suku, esithi, Nanku umqondiso awuthethileyo uYehova; yabona, lo msamo uya kuqhekeka, nothuthu olukuwo luya kuphalala. Kwathi ke ukumkani uYerobheham akuva ilizwi lendoda kaThixo, eyadanduluka ngokuchasene nomsamo waseBheteli, wasolula isandla sakhe esuka emsamo, esithi, Mbambeni.

> And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.

> Nesandla sakhe awasolulayo nxamnye naye sabuna, kangangokuba akaba nako ukusibuyisela kuye kwakhona. Nesibingelelo saqhekeka, nothuthu lwachithwa lusuka esibingelelweni, ngokomqondiso awayewunikile umntu kaThixo ngelizwi likaYehova. Waphendula ukumkani wathi kumntu kaThixo, Khawubongoze ngoku ubuso bukaYehova uThixo wakho, undithandazele, ukuze isandla sam sibuyiselwe kum kwakhona. Waza umntu kaThixo wabongoza uYehova, sabuyiselwa ukumkani isandla sakhe kwakhona, saba njengakuqala. Wathi ukumkani kumntu kaThixo, Yiza nam ekhaya, uzihlaziye, ndize ndikunike umvuzo. Wathi umntu kaThixo kukumkani, Nokuba ungandinika isiqingatha sendlu yakho, andiyi kungena nawe, andiyi kudla sonka ndingaseli namanzi kule ndawo; kuba ndawiswa umthetho ngelizwi likaYehova, kusithiwa, Musa ukudla sonka, musa ukusela manzi, ungabuye ubuye ngendlela enye oze ngayo. Wahamba ke ngenye indlela, akabuyanga ngendlela awayeze ngayo eBheteli. 1 Kumkani 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.

Kunye novukelo lwamathole egolide kubungqina bukaAron noYerobhowam, kubungqina bakhe kuqukiwe nokumiselwa ngokusesikweni kwenkqubo yobuxoki yonqulo awayimisayo uYerobhowam. Oko kumiselwa kubonakalisa umahluko phakathi konqulo olwalumele lwenziwe eYerusalem, nenkqubo kaYerobhowam yomgunyathi. Ukususela ngowe-1798 kude kube ngowe-1844, iNkosi yabakhupha abantu bayo ebumnyameni bolawulo lobupopu yabazisa ekukhanyeni okumangalisayo kwesiprofeto okumelwe ziingelosi ezintathu zeSityhilelo ishumi elinesine. Iicawa zamaProtestanti zakwala oko kukhanya, yaye ngokwenjenjalo zaba ziintombi zobuKatolika ngowe-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.

Unqulo lukaYerobhohamo lwalungumfuziselo wenkqubo yamaKatolika yonqulo, yaye kwimbali yakhe ubukumkani basentla bakwaSirayeli bumela inkqubo yobuxoki yobuKatolika awathi amaProtestanti embali yamaMillerite akhetha ukuhlala kuyo. Umfuziselo waloo nkqubo lunqulo lwelanga.

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.

Iintombi ezinyanisekileyo nezilumkileyo ezangena eNdingcwele yeeNgcwele ngo-Oktobha 22, 1844, zazimela ukohlwaya amaProtestanti awayesandul’ ukubuyela phantsi kwempembelelo yobuKatolika, aza aba ziintombi zaseRoma. Ekumiselweni kwenkqubo kaYerobhowam yonqulo yobuxoki, kwafika umprofeti evela kwaYuda waza wamkhalimela uYerobhowam, ngaloo ndlela emele iintombi ezinyanisekileyo ezangena eNdingcwele yeeNgcwele zaza zakhokelwa ukuba ziwuqonde umthetho kaThixo. Ibali laloo mprofeti nokukhalimela kwakhe uYerobhowam lifundisa kakhulu xa kuqwalaselwa uvukelo luka-1863, kanti ke ibali elo kufuneka lilinde de kubekwe isiphelo kunye nesiqalo.

The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.

Iziqalo zakwaSirayeli wamandulo, ubukumkani bukaYerobheham, noSirayeli wale mihla zonke ziyangqinelana, yaye kunye zinika amangqina amathathu okuphela kwerhamncwa lomhlaba leSityhilelo seshumi elinesithathu, ngexesha lomthetho weCawa osondela ngokukhawuleza. Abathembekileyo be-Adventism yoMillerite ngomhla wama-22 ku-Oktobha, 1844, baba luphondo lokwenyaniso lwamaProtestanti lwerhamncwa lomhlaba, yaye bakwenza oko kwimbali eyaqala ngexesha lesiphelo ngowe-1798. U-1798 waba sisiqalo sobukumkani besithandathu besiprofeto seBhayibhile, iUnited States, kwakunye nokusekwa kophondo lokwenyaniso lwamaProtestanti lwe-Adventism eUnited States. Kuloo mbali yokuqala kumelwa imbali yokuphela kweUnited States, kuba uYesu usoloko ebonakalisa isiphelo sento ngesiqalo sento.

The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.

Amangqina amathathu okuqala akwaSirayeli wamandulo, wale mihla, nakaYerobhoham abonakalisa isiphelo serhamncwa lasemhlabeni, kodwa kukwakho nesinye isiphelo ekufuneka sibekwe kwangaphambili phambi kokuba kubekwe ubungqina bomprofeti owavela kwaYuda nowakhalimela uYerobhoham. Imbali yokuphela ekufuneka iqukwe sisiphelo sobukumkani bangasentla nabangasemazantsi bakwaSirayeli, njengoko bumelwe ngumprofeti uHezekile.

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.

Makungalityalwa ukuba oko sikubonakalisayo ngoku kukuba uvukelo luka-1863 luphawulwe lisikizi lokuqala likaHezekile kwisahluko sesibhozo, elalingumfanekiso womona. Xa sele siwujongile ukuphela kobukumkani basemantla nobobasemazantsi njengoko bumelwe nguHezekile, siya kuba nobungqina obungaphezu kokwaneleyo bokuxhasa ukuba uvukelo luka-1863 lwabonakaliswa luvukelo lukaAron nolukaYarobheham, kwanokuba luchaza ukuqala kwesokuqala kwizizukulwana ezine zoB Adventism yaseLawodike.

We will continue this study in the next article.

Siza kuqhubeka 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:

> Ilizwi leNkosi lafika kum kwakhona, lisithi, Kananjalo wena, nyana womntu, zithabathele intonga ibe nye, uze ubhale kuyo ukuthi, YekaYuda, nangenxa yabantwana bakaSirayeli amaqabane ayo; wandule ukuthabatha enye intonga, ubhale kuyo ukuthi, YekaYosefu, intonga kaEfrayim, nangenxa yendlu yonke kaSirayeli amaqabane ayo; uze uzidibanise zibe nye kwenye kwenye, zibe yintonga ibe nye; zibe nye esandleni sakho. Kwaye xa abantwana babantu bakowenu bethetha kuwe, besithi, Akuyi kusibonisa na oko ukuthethayo ngezi? uthi kubo, Itsho iNkosi uYehova ukuthi; Yabonani, ndiya kuyithabatha intonga kaYosefu, esesandleni sikaEfrayim, nezizwe zakwaSirayeli amaqabane ayo, ndibeke ndawonye nayo, ndawonye nentonga kaYuda, ndizenze zibe yintonga ibe nye, zibe nye esandleni sam. Kwaye iintonga obhala kuzo zoba sesandleni sakho phambi kwamehlo abo. Uze uthi kubo, Itsho iNkosi uYehova ukuthi; Yabonani, ndiya kubathabatha abantwana bakaSirayeli phakathi kweentlanga, apho baye khona, ndibaqokelele macala onke, ndibazise ezweni labo:

> 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.

> Ndiya kubenza babe luhlanga lunye ezweni, phezu kweentaba zakwaSirayeli; ukumkani abe mnye phezu kwabo bonke; abayi kuba ziintlanga zibini kwakhona, bengabi sahlulwa babe zizikumkani zibini kwakhona naphakade; bengabi sazingcolisa kwakhona ngezithixo zabo, nangamasikizi abo, nangaziphi na izikreqo zabo; koko ndiya kubasindisa ezindaweni zabo zonke zokuhlala, abone kuzo, ndibahlambulule; baze babe ngabantu bam, mna ndibe nguThixo wabo. UDavide, umkhonzi wam, uya kuba ngukumkani phezu kwabo; bonke baya kuba nomalusi mnye; baya kuhamba emigwebeni yam, bagcine imimiselo yam, bayenze. Baya kuhlala ezweni endamnika uYakobi, umkhonzi wam, abahlala kulo oobawo benu; baya kuhlala kulo, bona, nabantwana babo, nabantwana babantwana babo, ngonaphakade; noDavide, umkhonzi wam, uya kuba yinkosana yabo ngonaphakade. Kananjalo ndiya kwenza umnqophiso woxolo nabo; uya kuba ngumnqophiso ongunaphakade kubo; ndiya kubamisa, ndibandise, ndibeke ingcwele yam phakathi kwabo ngonaphakade. Nentente yam iya kuba nabo; ewe, ndiya kuba nguThixo wabo, nabo babe ngabantu bam. Iintlanga ziya kwazi ukuba mna, Yehova, ndiyamngcwalisa uSirayeli, xa ingcwele yam iya kuba phakathi kwabo ngonaphakade. Hezekile 37:15–28.

Back to Articles