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

Incwadi kaDaniyeli - Inombolo Eyikhulu Namashumi Amabili Nanhlanu

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

Ukuvulela Ukubaluleka Kwesiprofetho: Ukuhumusha uDaniyeli 11:40 kanye Nemithelela Yako EbuKristwini Besimanje

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 amane kaDaniyeli isahluko seshumi nanye iqala ngesikhathi sokuphela, kodwa le vesi ikhombe izikhathi ezimbili zokuphela, ngakho-ke inika umfundi wesiprofetho ithuba lokuvumelanisa isikhathi sokuphela sokuqala nesikhathi sokuphela sesibili. Lapho lokhu kusetshenziswa kwenziwa, umugqa womlando wamaMillerite owaqala ngo-1798 uhambisana nomlando we-United States ngo-1989. Le migqa emibili ikhomba umugqa wophondo lwangempela lwamaProthestani nomugqa wophondo lweRiphabhulikhi lwesilo somhlaba sencwadi yeSambulo isahluko seshumi nantathu. Yomibili le migqa iqala ngesikhathi sokuphela ngo-1798, futhi isikhathi sokuphela ngo-1989 simane sigcwalise futhi sinikeze ubufakazi besibili bezimpawu zendlela zeqiniso ezivulwayo 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.

Ukunyakaza kwengelosi yesithathu kwafika ngo-Okthoba 22, 1844, kodwa kwabambezeleka ngenxa yokuhlubuka kweminyaka eyisikhombisa kusukela ku-1856 kuya ku-1863. Ukufika kwengelosi yesithathu kwaphindwa ngoSepthemba 11, 2001. U-1863 wayefanekiselwa ukumisa kokuqala kuka-Israyeli wasendulo eKadeshi kanye nokuhlubuka kwezinhloli eziyishumi, kanti uSepthemba 11, 2001 wayefanekiselwa ukumisa kokugcina kuka-Israyeli wasendulo eKadeshi, kanye nokuhlubuka kukaMose. Ukuhlubuka kwango-1863 kwakumele ukuhlubuka kokuqala eKadeshi, okwaveza isahlulelo sokufa ehlane. Ukuhlubuka lwangoSepthemba 11, 2001 lwamela ukuhlubuka kokugcina eKadeshi, okwaveza ukufa kobuholi 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 ngo-Agasti 11, 1840, okwangenisa ukunyakaza lwango-1840 kuya ku-1844, uDade White alubiza ngokuthi ukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu, kwakufanekisa uSepthemba 11, 2001 futhi kwakhomba ukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu.

> “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 elihlanganyela ekumemezeleni umlayezo wengelosi yesithathu limelwe ukukhanyisa umhlaba wonke ngenkazimulo yalo. Lapha kubikezelwa umsebenzi wobubanzi bomhlaba wonke nowamandla angajwayelekile. Inhlangano yokubuya kukaKristu yeminyaka ka-1840–44 yayiyisibonakaliso esikhazimulayo samandla kaNkulunkulu; umlayezo wengelosi yokuqala wafinyelela kuzo zonke iziteshi zobuvangeli emhlabeni, futhi kwamanye amazwe kwaba khona ukuvuka kwenkolo okukhulu kunakho konke okuke kwabonakala kunoma yiliphi izwe kusukela eNguqukweni yenkolo yekhulu leshumi nesithupha; kodwa lokhu kuyodlulwa ukunyakaza okunamandla ngaphansi kwesexwayiso sokugcina sengelosi 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-Okthoba 22, 1844 (iKadeshi yokuqala), kwakungokokuqeda umsebenzi, kodwa abantu bakaNkulunkulu bakhetha ukuzikhethela umholi omusha nokubuyela eGibhithe. Ngo-1863, base “bakhe kabusha iJeriko”, esikhundleni sokuhlanganyela emsebenzini kaNkulunkulu wokuwisa phansi izindonga zeJeriko. Ngakho-ke baqalekiswa ngokufa ehlane.

> 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.

> UJoshuwa wabafungisa ngaleso sikhathi, wathi: “Makaqalekiswe phambi kukaJehova umuntu osukuma akhe kabusha lo muzi, iJeriko; isisekelo sawo uyakusibeka ngendodana yakhe yokuqala, namasango awo uyakuwamisa ngendodana yakhe encane.” Joshuwa 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.

Njengaku-Israyeli wasendulo eKadeshi lokuqala, ababewalile umyalezo kaJoshuwa noKalebi, ukuvukela kuka-Israyeli wanamuhla eKadeshi lokuqala (1863), kwehlisela phezu kwabo isiqalekiso sikaJoshuwa. Lapho ingelosi yesithathu ibuya ngoSepthemba 11, 2001 (iKadeshi lokugcina), kwaqala umsebenzi wokugcina ngaphambi kokuba uNkulunkulu awehlise iJeriko nezindonga zalo.

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 ka-22 kuMfumfu, 1844, uphawula ukufika kwengelosi yesithathu, futhi ngokwenza kanjalo uphawula ukufika kweSonto eliseduze lokugcina ezinsukwini zokugcina. Unyaka ka-1863 uphawula ukuphela kwesikhathi sokuvivinywa sengelosi yesithathu esaqala ngomhlaka-22 kuMfumfu, 1844. Ngakho-ke u-1863 uyisibonakaliso somthetho weSonto oseduze ukufika, ngokuba uJesu njalo umelela ukuphela ngesiqalo. Ngo-1863, isizwe sahlukaniswa saba yizigaba ezimbili, kanjalo-ke nasemthethweni weSonto, kuyobonakaliswa izigaba ezimbili.

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.

Isikhathi sokuvivinywa sengelosi yesithathu emlandweni wamaMillerite saqala ngo-1844 saphela ngo-1863, futhi kokubili ukuqala nokuphela kwaso kwaphawula umthetho weSonto wezinsuku zokugcina. Emlandweni ophakathi kokuqala (1844) nokuphela (1863), kukhona ukuhlubuka kwenhlangano yamaMillerite (1856). Ngalokho, leso sikhathi sithwala uphawu lwe-“Qiniso.” Ukubuyela eKadeshi okwesibili ngoSepthemba 11, 2001 kuphawula ukuqala kwenqubo yokuvivinywa kwengelosi yesithathu, ephetha emthethweni weSonto osusondele ukufika, njengoba ufanekiselwa 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.

Kusukela kulowo mthetho weSonto kuze kuvalwe isikhathi sokuhlolwa kwabantu, iJeriko nezindonga zalo kuyowiswa phansi, ngokuvumelana nesahlulelo sokuphatha esiphezu kwesifebe saseBabiloni esimelelwe kulowo mlando. Ivesi lamashumi amane liqala ngo-1798, futhi liphetha ngomthetho weSonto osuseduze ukufika evesini lamashumi amane nanye. Isikhathi sokuphela ngo-1798 simelela umugqa wangaphakathi webandla likaNkulunkulu, siqala ngamaMillerite omnyakazo wengelosi yokuqala kuze kufike emnyakazweni wengelosi yesithathu nakulabo abayizinkulungwane eziyikhulu namashumi amane nane. Konke kusevesini elilodwa.

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.

Impi ephakathi kwenkosi yasenyakatho eyaqala ngokwenyukela kombuso kwenkosi yaseningizimu ngo-1798, yaphethwa ngo-1989, lapho inkosi yaseningizimu yanqotshwa umfelandawonye phakathi kombuso wesihlanu nowesithupha wesiprofetho seBhayibheli. Impi yenkosi yasenyakatho nenkosi yaseningizimu eyaqala ngo-1798, yaqashelwa amaMillerite njengempi emelene neRoma, abayibona njengamandla amabili nje achithayo obuhedeni nobupapa. Lapho impi iphela ngo-1989, wonke la mandla amathathu achithayo ayehilelekile, futhi lokho kwaphawula ukuqala komfanekiso wesiprofetho walawo mandla amathathu ehola izwe e-Armagedoni, emelwe ngokwendawo evesini lamashumi amane nanhlanu likaDaniyeli ishumi nanye.

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.

Amavesi angamashumi amane kuya kwangamashumi amane nanhlanu akhomba ukunyakaza kwesiprofetho kwamandla amathathu alethela upapa ekupheleni kwakhe phakathi kwezilwandle nentaba engcwele ekhazimulayo. Uma kuqondwa kahle, umlando wesiprofetho omelelwe evesini lamashumi amane nanye uhlanganisa amavesi angamashumi amane nanye kuya kwangamashumi amane nane.

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.

Ngakho-ke, kusukela esikhathini sokuphela ngo-1989, kanye nobufakazi besibili buka-1798, obukhomba ukuqala nokuphela kwempi phakathi kwenkosi yaseningizimu nenkosi yasenyakatho, ivesi lamashumi amane nanye kuya kwelamashumi amane nane likhomba inyunyana ephindwe kathathu yobupapa obunesilonda sabo esibulalayo eselaphekile, kanti ivesi lamashumi amane nanhlanu yilapho bufika khona ekupheleni kwabo. La mavesi, uma ecatshangelwa ngalo mbono, aletha umlando ongaphandle kwebandla likaNkulunkulu, njengoba lokhu futhi kufanekiswa ubudlelwane phakathi kwezimpawu eziyisikhombisa namabandla ayisikhombisa encwadini yesAmbulo.

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.

Ulayini womlando wesiprofetho omelwa ngu-1798 umele ngokuyinhloko ukwahlulela kophenyo, kanti ulayini oqala kuleyo ndawo efanayo ngo-1989 umele ngokuyinhloko ukwahlulela kokugwetshwa kokugcina. U-1798 ugcizelela ngokuyinhloko umsebenzi wesithunywa esilungisela iNdlela isiThunywa seSivumelwano, kanti u-1989 ugcizelela ngokuyinhloko umsebenzi wesithunywa sika-Eliya.

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.

Kusukela ngowe-1798, lapho incwadi kaDaniyeli ivulwa, siba nokwanda kolwazi ngomlando wesiprofetho lapho uKristu eholela abantu baKhe ebudlelwaneni besivumelwano obufeza ukuhlanganiswa okungunaphakade kobuNkulunkulu nobuntu. Leso sivumelwano sosuku lokugcina sikhonjiswa kaningi emiBhalweni.

> 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.

> Bhekani, izinsuku ziyeza, kusho uJehova, lapho ngiyakwenza khona isivumelwano esisha nendlu ka-Israyeli nendlu kaJuda; kungabi njengaleso sivumelwano engasenza nawoyise ngosuku engababamba ngalo ngesandla ukuze ngibakhiphe ezweni laseGibhithe; isivumelwano sami abasiphulayo, nakuba ngangiyindoda yabo, kusho uJehova. Kepha lesi yisivumelwano engiyakusenza nendlu ka-Israyeli emva kwalezo zinsuku, kusho uJehova: ngiyakufaka umthetho wami ezingxenyeni zabo zangaphakathi, ngiwulobe ezinhliziyweni zabo; ngibe nguNkulunkulu wabo, nabo babe ngabantu bami. Futhi abasayikufundisana, yilowo nalowo umakhelwane wakhe, nalowo nalowo umfowabo, bethi: Yazi uJehova; ngokuba bonke bayakungazi, kusukela komncane kubo kuze kufike komkhulu kubo, kusho uJehova; ngokuba ngiyakuthethelela ububi babo, nesono sabo angisayikusikhumbula. Jeremiya 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 abaprofethi bakhomba izinsuku zokugcina, futhi inkulumo ethi “izinsuku zokugcina,” esiprofethweni imelela inkathi yokwahlulela. Ingelosi yokuqala yafika ngo-1798, ngesikhathi sokuphela, ukumemezela ukuvulwa kokwahlulela ngo-1844, okuwukufika futhi kwezinsuku zokugcina. Izinsuku zokugcina ziyizo “izinsuku” zikaJeremiya ezizayo, lapho uNkulunkulu eyakuthi “athethelele” “ububi” futhi “angabe esakhumbula” izono zabantu baKhe. Lowo msebenzi ufezwa nguKristu, njengomPristi oMkhulu ngosuku lokubuyisana olungumfuziselo ogcwalisekile, phakathi “kwezinsuku zokugcina.”

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.

Ukube ubu-Adventism bamaMillerite babuqhubekile ngokukholwa ukuhamba ekukhanyeni okuqhubekela phambili kwengelosi yesithathu eyafika ngo-Okthoba 22, 1844, babeyobe sebese khaya labo laphakade noJesu. Yilokhu uJeremiya akushoyo lapho ethi, “emva kwalezo zinsuku.” “Lezo zinsuku” ziyizikhathi zesiprofetho ezaholela ku-1844, zaze zaphethwa khona. Yizo “izinsuku” isahluko seshumi nambili sikaDaniyeli esibhekisela kuzo.

> 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.

> Kepha hamba indlela yakho kuze kube sekupheleni; ngokuba uyakuphumula, bese uma ezinsukwini zokugcina uyakuma esabelweni sakho. 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 kwezinsuku,” noma njengoba uJeremiya esho, “emva kwalezo zinsuku,” uKristu wayehlose ukubeka umthetho waKhe ezingxenyeni zangaphakathi zabantu baKhe, futhi awulobe ezinhliziyweni. Lezo zingxenye zangaphakathi ziyimvelo ephansi, noma njengoba uPawulu eyibiza, inyama, futhi inhliziyo iyimvelo ephakeme. Isivumelwano sithembisa ukunikeza abantu baKhe ingqondo entsha ngesikhathi sokuguquka, nomzimba omusha ekuFikeni kwesiBili. Umuntu wawa no-Adamu, owadalwa ngomfanekiso kaNkulunkulu, nowadalwa enemvelo ephakeme kanye nemvelo ephansi. Isivumelwano sikaKristu siwukuhlenga isintu, kanye nemvelo yaso ephindwe kabili, esiqalekisweni 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.’

> “Ezinsukwini zokugcina zomlando waleli zwe, isivumelwano sikaNkulunkulu nabantu bakhe abagcina imiyalo yakhe siyakuvuselelwa. ‘Ngalolo suku ngiyakwenzela isivumelwano nabo nezilwane zasendle, nezinyoni zezulu, kanye nezinto ezihuquzelayo emhlabathini; ngiyakwephula umnsalo nenkemba nempi kuphele emhlabeni, ngibenze balale ngokulondeka. Ngiyakunxusa kuwe kuze kube phakade; yebo, ngiyakuganisela kimi ngokulunga, nangokwahlulela, nangomusa wothando, nangesihe. Ngiyakuganisela kimi nangokuthembeka; wena uyakumazi uJehova.’

> “‘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.

> “‘Kuyakuthi ngalolo suku, ngiyakuzwa, usho uJehova, ngiyakuzwa izulu, lona lizolizwa umhlaba; nomhlaba uzokuzwa okusanhlamvu, newayini, namafutha; nakho kuzolizwa uJezreyeli. Ngiyakuhlwanyela kimi emhlabeni; ngihawukele yena obengakatholi isihe; ngithi kwabangeyisizwe sami, Nina ningabantu bami; nabo bathi, Wena unguNkulunkulu wami.’ 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.

> “‘Ngalolo suku, ... insali yakwa-Israyeli, nalabo abaphunyukile bendlu kaJakobe, ... bayakuncika eNkosini, oNgcwele ka-Israyeli, ngeqiniso.’ U-Isaya 10:20. Kuzo ‘zonke izizwe, nemindeni, nezilimi, nabantu’ kuyakuba khona labo abayakusabela ngenjabulo esigijimini esithi, ‘Mesabeni uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile.’ Bayakufulathela zonke izithombe ezibabophela kulo mhlaba, futhi ‘bayakukhuleka kuye owenza izulu, nomhlaba, nolwandle, nemithombo yamanzi.’ Bayakuzikhulula kukho konke ukubanjwa nokubhajwa, beme phambi kwezwe njengezikhumbuzo zomusa kaNkulunkulu. Belalela zonke izimfuno zobuNkulunkulu, bayakuqashelwa yizingelosi nangabantu njengalabo ‘abagcina imiyalo kaNkulunkulu, nokukholwa kukaJesu.’ IsAmbulo 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.

> “‘Bhekani, izinsuku ziyeza, usho uJehova, lapho umlimi oyolima eyakwedlula ovunayo, nomcindezeli wamagilebhisi amdlule lowo ohlwanyela imbewu; nezintaba ziyoconzela iwayini elimnandi, nawo wonke amagquma ayoncibilika. Ngiyakubuyisa ukuthunjwa kwabantu bami bakwa-Israyeli, bakhe imizi eyincithakalo, bahlale kuyo; bayakutshala izivini, baphuze iwayini lazo; benze nezingadi, badle izithelo zazo. Ngiyobatshala ezweni labo, bangabe besasuswa futhi ezweni labo engibanike lona, usho uJehova uNkulunkulu wakho. Amose 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.

Lapho uJeremiya ethi “emva kwalezo zinsuku,” “izinsuku” ezandulela umsebenzi omelelwa nguKristu efika masinyane ethempelini laKhe ukuze alihlanze, kwakuyizikhathi zesiprofetho ezaphela ngo-1798 nango-1844. Ukuphela kwalezo zinsuku zesiprofetho (izikhathi), kwaphawula iminyaka engamashumi amane nesithupha uKristu akha ngayo ithempeli lamaMillerite, futhi lapho efika masinyane ngo-Okthoba 22, 1844 wayegcwalisa uMalaki isahluko sesithathu, aligcwalisa futhi lapho ehlanza ithempeli ekuqaleni nasekupheleni kwenkonzo yaKhe.

> “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.

> “Ekuhlanzeni ithempeli kubathengi nabathengisi bezwe, uJesu wamemezela umsebenzi waKhe wokuhlanza inhliziyo ekungcoleni kwesono,—ezifisweni zasemhlabeni, ezinkanukweni zobugovu, emikhubeni emibi, eyonakalisa umphefumulo. UMalaki 3:1–3 ucashuniwe.” 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.

Futhi “emva kwalezo zinsuku,” uKristu wayehlose ukuhlanza ithempeli ayelimisile, elalimelela umsebenzi waKhe wokuhlanza izinhliziyo zabantu baKhe ekungcoleni kwesono, noma njengoba uJeremiya esho, ukubhala umthetho waKhe ezinhliziyweni nasezingxenyeni ezingaphakathi.

> 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.

> Ngokuba ebasola, uthi: Bhekani, izinsuku ziyeza, kusho iNkosi, lapho ngiyakwenza isivumelwano esisha nendlu ka-Israyeli nendlu kaJuda; kungefani nesivumelwano engasenza nawoyise ngosuku engabamba ngalo isandla sabo ukuba ngibakhiphe ezweni laseGibhithe; ngokuba abahlalanga esivumelwaneni sami, nami angibanakanga, kusho iNkosi. Ngokuba yilesi isivumelwano engiyakusenza nendlu ka-Israyeli emva kwalezo zinsuku, kusho iNkosi; ngiyakufaka imithetho yami engqondweni yabo, ngiyilobe ezinhliziyweni zabo; mina ngiyakuba nguNkulunkulu kubo, nabo bayakuba ngabantu kimi. Hebheru 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 “leyo minyaka” ayeyileyo kaDaniyeli ethi “ukuphela kwezinsuku,” eyagcina ngo-1798 nango-1844. Umugqa wophondo lobuProthestani oqala ngo-1798, evesini lamashumi amane likaDaniyeli ishumi nanye, ugcizelela ubudlelwano besivumelwano obumiswa nabayizinkulungwane eziyikhulu namashumi amane nane. Igama lesiHeberu elithi “lot” liyitshe elincane elalisetshenziselwa ukunquma isiphetho somuntu. UDaniyeli watshelwa ukuba ahambe ayophumula (ekufeni), kuze kube “sekupheleni kwezinsuku,” lapho, ngo-1844, ukwahlulela kwakuyoqala khona futhi isiphetho sakhe sinqunywe.

> 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.

> Kepha qhubeka ngendlela yakho kuze kube sekupheleni; ngokuba uyakuphumula, bese uma ekupheleni kwezinsuku kufika uyakuma esabelweni sakho. 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.

“Izinsuku” “zokuphela kwezinsuku,” zimelela iziprofetho zesikhathi ezaphela ngo-1844, ngoba emva kwalokho isikhathi sesiprofetho sasingasekho. Iminyaka eyizinkulungwane ezimbili namakhulu amathathu, eyayingumbono we-marah, okusho ukuvela ngokuzumayo kukaKristu endaweni yakhe engcwele, khona yaphela, neminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili yokucasuka kokugcina nayo yaphela, njengoba nje izinsuku zokucasuka kokuqala zaziphelile ngesikhathi sokuphela ngo-1798. “Emva kwalezo zinsuku,” njengoba kubhekiswe kukho nguJeremiya, kamuva kwakhulunywa ngakho nguPawulu. UPawulu ubhekisa kulokho kukaJeremiya okuthi “emva kwalezo zinsuku,” kabili, ngoba uPawulu akagcini nje ngokukhuluma ngesivumelwano esasizomiswa “emva kwalezo zinsuku,” kodwa okubaluleke kakhulu, ukhomba umsebenzi kaKristu njengoMpristi 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.

> Ngoba ngomnikelo munye ubaphelelisile kuze kube phakade labo abangcweliswayo. Futhi noMoya oNgcwele ungufakazi kithi ngalokho; ngokuba emva kokuba eseshilo ngaphambili ukuthi: Lesi yisivumelwano engizakwenza nabo emva kwalezo zinsuku, isho iNkosi, ngiyakufaka imithetho yami ezinhliziyweni zabo, ngiyibhale nasezingqondweni zabo; nezono zabo nobubi babo angisayikukukhumbula futhi. Manje lapho kukhona ukuthethelelwa kwalokhu, akusekho mnikelo wesono. Ngakho-ke, bazalwane, lokhu sinesibindi sokungena endaweni engcwele kakhulu ngegazi likaJesu, ngendlela entsha nephilayo, asivulele yona ngokweveyili, okungukuthi, inyama yakhe; futhi njengoba sinomPristi oMkhulu phezu kwendlu kaNkulunkulu. Hebheru 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 amabili namashumi amabili ehlanganisa isiprofetho sombono we-mar’ah wokubonakala kukaKristu nesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili sombono we-chazon womlando wesiprofetho, ibopha ndawonye, noma ixhumanise, ukuqala kwalezo zikhathi zombili zesiprofetho, ngesixhumanisi esiyisibonakaliso esimele ukuhlanganiswa kobuntu nobuNkulunkulu, okuwumsebenzi uKristu awufeza ekuhlanzweni okwenzeka ngesikhathi somnyakazo wengelosi yesithathu, futhi okuphetha ngesivumelwano asenzayo nabayizinkulungwane eziyikhulu namashumi amane nane.

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 we-chazon, obonisa ukunyathelwa phansi kwethempeli, ungumbono wesintu esinyathelwe phansi yisono kusukela ekuhlubukeni kuka-Adamu eNsimini yase-Edene; futhi umbono we-marah, obonisa umsebenzi kaKristu wokubuyisela nokuhlanza ithempeli, wagcwaliseka womabili ngo-October 22, 1844. Kukhona iziprofetho ezimbili zeminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili zokucasuka kukaNkulunkulu, ezimelela ukunyathelwa phansi kwebutho 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.

Kokubili lezo ziprofetho kufanekisa ukunyathelwa phansi kwesintu, okuyobuyiselwa ngombono wemarah. Lezo zinkethelo ezimbili zikaNkulunkulu phezu kwabantu baKhe zimelela intukuthelo ephezu kwesintu esiwiweyo, esasiyakusindiswa kuphela futhi sibuyiselwe ngomsebenzi kaKristu ekwakheni kabusha nasekuhlanzeni ithempeli eliwileyo.

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.

Lezi zikhwele ezimbili zimelela imvelo ephakeme kanye nemvelo ephansi yesintu. Ekuweni kuka-Adamu, imvelo ephansi yathatha ubukhosi phezu kwemvelo ephakeme, futhi inhloso kaKristu ngabantu yayiwukuthi imvelo ephakeme ibuse phezu kwemvelo ephansi. Ekuweni kuka-Adamu, imvelo ephakeme yawela ezifisweni zemvelo ephansi, futhi inhloso kaNkulunkulu yaphendulwa yaba yinto ephambene. Yilokhu okushiwo “ukuphenduka” ngokweBhayibheli. Ukuphenduka kusho ukuba imvelo ephakeme ibuyiselwe esikhundleni sayo sokubusa phezu kwemvelo ephansi. Ukuguqula kusho ukuhlehlisa, noma ukuphendula kube ngezansi phezulu.

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.

Ulaka lokuqala olubhekiswe embusweni wasenyakatho, kwakuwulaka olubhekiswe esimweni esiphansi esabusa phezu kwesimo esiphakeme ekuweni. Lolo laka lwafika kuqala, ngokuba uKristu waqala umsebenzi wokuhlenga khona kanye lapho waqala khona ekuqaleni, futhi waqala ngokukhanuka kwesimo esiphansi, okwakuwukukhanuka kwesifiso sokudla. UKristu waqala umsebenzi waKhe ngezinsuku ezingamashumi amane zokuzila ukudla.

> “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 wayazi ukuthi ukuze aqhubekisele phambili ngempumelelo icebo losindiso kwakufanele aqale umsebenzi wokuhlenga umuntu khona kanye lapho ukubhujiswa kwaqala khona. U-Adamu wawa ngokuzitika kwesifiso sokudla. Ukuze agxilise kumuntu izibopho zakhe zokulalela umthetho kaNkulunkulu, uKristu waqala umsebenzi waKhe wokuhlenga ngokuguqula imikhuba yomzimba yomuntu. Ukwehla kokulunga kanye nokonakala kohlanga ngokuyinhloko kubangelwa ukuzitika kwesifiso sokudla esiphambukisiwe.” 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.

Ulaka lwesibili lwalumelene nemvelo ephakeme, emelwe umbuso waseningizimu, lapho kukhona iJerusalema, okuyidolobha uNkulunkulu akhetha ukubeka kulo igama Lakhe. Ngomhla ka-22 Okthoba, 1844, umsebenzi uKristu ayehlose ukuwenza, nomsebenzi awufeza manje, umelelwa yizinti ezimbili zikaHezekeli.

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.

Lapho izinti ezimbili zikaHezekeli zihlanganiswa zibe yinduku eyodwa kuze kube phakade, lokhu kukhomba isivumelwano lapho uKristu esusa isono kubantu Bakhe kuze kube phakade, futhi izimo zemvelo eziphakeme neziphansi zibuyiselwa esakhiweni esifanele sobukhosi bokuhleleka, futhi abantu baphinde babe ngabaphelele. Esimweni sokungaguquki, imvelo ephansi yomuntu, emelwe ukuthukuthela kokuqala, yabusa phezu kwemvelo ephakeme yomuntu emelwe ukuthukuthela kokugcina. Ngakho-ke, ukuthukuthela kokuqala kwakumelene nombuso wasenyakatho, owawungaphezu kombuso waseningizimu ngokwendawo.

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 amabili namashumi amabili ehlanganisa imibono emibili ye-mar’ah ne-chazon nobuNkulunkulu nobuntu, ekuqaleni kwakho kokubili, ihlangana yomibili ibe yinduku eyodwa lapho uKristu ephetha umsebenzi wengelosi yesithathu kanye nezinkulungwane eziyikhulu namashumi amane nane. Lesi yisiprofetho sokuthukuthela kokugcina esimelene nombuso waseningizimu esihlanganiswe nesiprofetho sokubonakala ngo-1844, ngokuba isivumelwano sinikeza ingqondo entsha ekuphendukeni, kodwa umzimba omusha (umbuso wasenyakatho) ubuyiselwa kuphela ekufikeni kwesibili ngokuphazima kweso.

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.

Ivesi lamashumi amane likaDaniyeli ishumi nanye lichaza kokubili izikhathi zokuphela, futhi ngokwenza kanjalo ligcizelela umugqa wangaphakathi nowangaphandle womlando wesiprofetho phakathi nomlando wesilo somhlaba sikaSambulo isahluko seshumi nantathu. Amaqiniso embulwa kuleli vesi amele kokubili imigqa yangaphakathi neyangaphandle yeqiniso uKristu afika ukuzoyiveza nokuyigcwalisa phakathi kwabantu baKhe. Iqiniso lokuthi ubuntu obuhlanganiswe nobuNkulunkulu aboni limelelwa ekukhanyeni okuhlobene nomphumela wokwambulwa kolwazi, futhi limelela iqiniso langaphakathi labantu bakaNkulunkulu ezinsukwini zokugcina. Ukukhanya okumelwe yimpi phakathi kwamandla aholela umhlaba e-Armagedoni kuyiqiniso langaphandle labantu bakaNkulunkulu ezinsukwini zokugcina.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

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

> Izwi leNkosi lafika kimi futhi, lathi, Futhi wena, ndodana yomuntu, zithathele induku eyodwa, ubhale phezu kwayo ukuthi, NgeyakaJuda, nangeyabantwana bakwa-Israyeli abangabalingane bakhe; bese uthatha enye induku, ubhale phezu kwayo ukuthi, NgeyakaJosefa, induku ka-Efrayimi, nangenxa yayo yonke indlu yakwa-Israyeli abangabalingane bakhe; uzihlanganise enye kwenye zibe yinduku eyodwa; ziyakuba yinye esandleni sakho. Kuthi lapho abantwana babantu bakho bekhuluma kuwe, bethi, Awuyikusitshela yini ukuthi usho ukuthini ngalezi zinto na? uthi kubo, Isho kanje iNkosi uJehova; Bheka, ngiyakuyithatha induku kaJosefa, esesandleni sika-Efrayimi, nezizwe zakwa-Israyeli abangane bakhe, ngizihlanganise nayo, kanye nenduku kaJuda, ngizenze zibe yinduku eyodwa, futhi ziyakuba yinye esandleni sami. Lezo zinduku obhala kuzo ziyakuba sesandleni sakho phambi kwamehlo abo. Uthi kubo, Isho kanje iNkosi uJehova; Bheka, ngiyakubathatha abantwana bakwa-Israyeli phakathi kwezizwe lapho beye khona, ngibabuthele nxazonke zonke, ngibalethe ezweni labo siqu; ngibenze babe yisizwe esisodwa ezweni, phezu kwezintaba zakwa-Israyeli; inkosi eyodwa iyakuba yinkosi kubo bonke; abasayikuba yizizwe ezimbili, futhi abasayikwehlukaniswa babe yimibuso emibili nakancane. Futhi abasayikuzingcolisa ngezithombe zabo, nangezinto zabo ezinyanyekayo, nangazo zonke iziphambeko zabo; kepha ngiyakubasindisa kuzo zonke izindawo zabo zokuhlala, lapho bonile khona, ngibahlanze; ngaleyo ndlela bayakuba ngabantu bami, nami ngibe nguNkulunkulu wabo. UDavide inceku yami uyakuba yinkosi phezu kwabo; bonke bayakuba nomalusi oyedwa; bayakuhamba futhi ezahlulelweni zami, bagcine izimiso zami, bazenze. Bayakuhlala ezweni engalinika uJakobe inceku yami, lapho oyihlo bahlala khona; bayakuhlala kulo, bona, nabantwana babo, nabantwana babantwana babo kuze kube phakade; inceku yami uDavide iyakuba yisikhulu sabo kuze kube phakade. Futhi ngiyakwenza nabo isivumelwano sokuthula; siyakuba yisivumelwano esiphakade nabo; ngibamise, ngibandise, ngibeke indawo yami engcwele phakathi kwabo kuze kube phakade. Nethabernakele lami liyakuba nabo; yebo, ngiyakuba nguNkulunkulu wabo, bona babe ngabantu bami. Izizwe ziyakwazi ukuthi mina Jehova ngingcwelisa u-Israyeli, lapho indawo yami engcwele isiphakathi kwabo kuze kube phakade. Hezekeli 37:15–28.

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