After Ezekiel describes the process of the two nations becoming one, he then identifies that the nation would be ruled by King David, and that he will enter into covenant with them and that His tabernacle will be with them.
Ezekiel-maska ishkay markan uu sharraxayo habka ay labada qaran u noqonayaan qaran keliya, dabadeed wuxuu caddeeyaa in qarankaas uu xukumi doono Boqor Daa'uud, iyo in Isagu uu axdi la geli doono iyaga, iyo in taambuuggiisuna uu la jiri doono iyaga.
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 37:23–28.
Ugqiba, abasayi kuziphatha ngokuzingcolisa ngezithixo zabo, nangamasikizi abo, nangaziphi na iziphambeko zabo; kodwa ndobahlangula kuzo zonke iindawo zokuhlala kwabo, abone kuzo, ndibahlambulule; ngokunjalo baya kuba ngabantu bam, nam ndibe nguThixo wabo. UDavide umkhonzi wam uya kuba ngukumkani phezu kwabo; bonke baya kuba nomalusi mnye; kanjalo baya kuhamba ngezigwebo zam, bagcine imimiselo yam, bayenze. Baya kuhlala ezweni endalinika uYakobi umkhonzi wam, abahlala kulo ooyihlo; 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 nabo; ndibamise, ndibandise, ndibeke ingcwele yam phakathi kwabo ngonaphakade. Intente yam nayo iya kuba nabo; inene, ndiya kuba nguThixo wabo, bona babe ngabantu bam. Iintlanga ziya kwazi ukuba mna Yehova ndingcwalisa uSirayeli, xa ingcwele yam iya kuba phakathi kwabo ngonaphakade. Hezekile 37:23–28.
Ezekiel chapter thirty-seven is providing a very detailed presentation of the sealing of the one hundred and forty-four thousand. The two sticks that are to become one nation when divinity is combined with humanity, and they will have a king over them. The one nation is God’s church of the last days, who are the one hundred and forty-four thousand. The two sticks are the two periods of scattering for the northern and southern kingdoms of Israel. Those two sticks are those who Paul identifies as the “body,” when he also identifies Christ as the “head” of that body. Ezekiel identifies Paul’s “head,” as “king David,” and the “body,” as “one nation.”
Ezekiel sura ta talatin da bakwai na ba da gabatarwa mai cikakken bayani game da hatimtar mutum dubu ɗari da arba’in da huɗu. Sanduna biyu waɗanda za su zama al’umma ɗaya sa’ad da aka haɗa allahntaka da ɗan’adamtaka, kuma za su kasance da sarki guda a kansu. Al’umma ɗaya ɗin ita ce cocin Allah na kwanaki na ƙarshe, waɗanda su ne mutum dubu ɗari da arba’in da huɗu. Sanduna biyu ɗin su ne lokuta biyu na warwatsewar mulkokin arewa da kudu na Isra’ila. Waɗannan sanduna biyu su ne waɗanda Bulus ya bayyana a matsayin “jiki,” sa’ad da kuma ya bayyana Almasihu a matsayin “kai” na wannan jikin. Ezekiel ya bayyana “kan” da Bulus ya ambata a matsayin “sarki Dawuda,” kuma “jikin” a matsayin “al’umma ɗaya.”
In the message which was provided to Adventism in 1856, as represented by the unfinished series on the “seven times” by Hiram Edson in 1856, Edson refers to Isaiah, chapter seven’s prophecy of sixty-five years as the biblical point of reference for the starting points of both periods of seven times. The sixty-five year time prophecy is placed in an enigmatic context, similar to the passages in the book of Revelation that state, “he who hath ears, let him hear.” If you have eyes that can perceive, and ears that can understand, there is something very wonderful in that passage.
1856 ၌ Adventism အား ပေးအပ်ခဲ့သော သတင်းစကားတွင်—Hiram Edson ၏ 1856 ခုနှစ် “seven times” ဆိုင်ရာ မပြီးဆုံးသေးသော အတွဲအဖြစ် ကိုယ်စားပြုထားသကဲ့သို့—Edson သည် Isaiah အခန်းကြီး 7 ထဲရှိ အနှစ် ခြောက်ဆယ်ငါးနှစ် ဆိုင်ရာ ပရောဖက်ပြုချက်ကို “seven times” ကာလနှစ်ရပ်လုံး၏ အစပြုမှတ်များအတွက် သမ္မာကျမ်းစာဆိုင်ရာ ကိုးကားရည်ညွှန်းချက်အဖြစ် ရည်ညွှန်းထားသည်။ အနှစ် ခြောက်ဆယ်ငါးနှစ်ဆိုင်ရာ အချိန်ပရောဖက်ပြုချက်ကို “နားရှိသောသူသည် ကြားစေ” ဟု ဖော်ပြထားသော Revelation ကျမ်းပါ ပုဒ်ပိုဒ်များနှင့် ဆင်တူသည့် နက်နဲလျှို့ဝှက်သဘောပါ အကြောင်းအရာအတွင်း ထားရှိထားသည်။ သင်၌ မြင်နိုင်သော မျက်စိများနှင့် နားလည်နိုင်သော နားများ ရှိလျှင်၊ ထိုပုဒ်ပိုဒ်အတွင်း အလွန်အံ့ဖွယ်ကောင်းသော အရာတစ်ခု ရှိ၏။
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
چنىڭ باشى دەمەشق، دەمەشقنىڭ باشى رەزىن؛ ۋە ئالتەمىش بەش يىل ئىچىدە ئەفرائىم پارچىلىنىپ، بىر خەلق بولمايدىغان ھالغا كېلىدۇ. ئەفرائىمنىڭ باشى سامەرىيە، سامەرىيەنىڭ باشى رەمەليانىڭ ئوغلىدۇر. ئەگەر سىلەر ئىشەنمىسەڭلار، شۈبھىسىزكى، مۇستەھكەم تۇرالمايسىلەر. ئىشايا 7:8، 9.
The sixty-five year prophecy began in 742 BC, and within those sixty-five years, nineteen years later in 723 BC, the northern kingdom of Israel was taken into slavery by Assyria, and when those years ended in 677 BC, Manasseh was taken captive by Babylon. Those sixty five years were also represented in the fulfillments of the end of the scatterings of the two nations, that were to become one stick in Ezekiel’s narrative. They marked 1798, 1844 and 1863, respectively. In the verses which identify the message that was rejected in 1863 there is a special prophetic revelation in which the prophecy is couched.
Prophecy ya myaka mirongo itandatu n’itanu yatangiye mu wa 742 mbere ya Kristo, kandi muri iyo myaka mirongo itandatu n’itanu, nyuma y’imyaka cumi n’icyenda mu wa 723 mbere ya Kristo, ubwami bwo mu majyaruguru bwa Isirayeli bwajyanywe mu bunyage na Ashuri, kandi ubwo iyo myaka yarangiraga mu wa 677 mbere ya Kristo, Manase yajyanywe ari imbohe i Babuloni. Iyo myaka mirongo itandatu n’itanu na yo yagaragajwe mu isohozwa ry’iherezo ry’itatanwa ry’ayo mahanga yombi, yagombaga kuzahinduka inkoni imwe mu nkuru ya Ezekiyeli. Yagaragaje, uko bikurikirana, imyaka ya 1798, 1844 na 1863. Mu mirongo igaragaza ubutumwa bwanze kwakirwa mu wa 1863 harimo ihishurirwa ryihariye ry’ubuhanuzi, ari na bwo ubwo buhanuzi bwubatswemo.
It is the revelation that the “head” of a nation is its capital city, and that the “head” of the capital city is the king. It provides two witnesses to this revelation, and then brings the entire prophecy and revelation to a conclusion with the enigma that, “If ye will not believe, surely ye shall not be established.” If you do not believe that the king is the head, and that the head is the capital city, then you will not be established.
یہ وہ مکاشفہ ہے کہ کسی قوم کا «سر» اُس کا دارالحکومت ہے، اور دارالحکومت کا «سر» بادشاہ ہے۔ یہ اس مکاشفہ کے لیے دو گواہ پیش کرتا ہے، اور پھر پوری نبوت اور مکاشفہ کو اس معمّا پر ختم کرتا ہے کہ: «اگر تم ایمان نہ لاؤ گے تو یقیناً قائم نہ رہو گے۔» اگر تم اس بات پر ایمان نہیں لاؤ گے کہ بادشاہ سر ہے، اور یہ کہ سر دارالحکومت ہے، تو تم قائم نہ رہو گے۔
Ezekiel’s nation that is produced by joining the two sticks of the northern and southern kingdoms, was to have a king, which is a head, which is the capital city of the nation. The entire passage of Ezekiel is speaking to the prophetic characteristics of the sealing of the one hundred and forty-four thousand, which represents the joining together of Divinity with humanity during the period of the sounding of the seventh trumpet of Islam of the third woe.
ئۇزەققىيالنىڭ شىمالىي ۋە جەنۇبىي پادىشاھلىقلارنىڭ ئىككى تاياقىنى قوشۇش ئارقىلىق ھاسىل بولغان مىللىتىنىڭ بىر پادىشاھى بولۇشى كېرەك ئىدى؛ بۇ پادىشاھ باش، يەنى مىللەتنىڭ پايتەخت شەھىرىدۇر. ئۇزەققىيالنىڭ پۈتۈن بۇ بۆلىكى يۈز قىرق تۆت مىڭنىڭ مۇھىرلىنىشىنىڭ نەبىيۋىي ئالاھىدىلىكلىرى توغرىسىدا سۆزلەيدۇ؛ بۇ بولسا ئۈچىنچى ۋايغا تەۋە بولغان ئىسلامنىڭ يەتتىنچى كانايى چېلىنىدىغان مەزگىلدە ئىلاھىيەت بىلەن ئىنسانىيەتنىڭ بىرلەشتۈرۈلۈشىگە ۋەكىللىك قىلىدۇ.
The days of the sounding of the Seventh Trumpet, in Revelation chapter ten, began when there was to be “time no longer,” which was October 22, 1844, when the third angel arrived. At that point John experienced the bitterness of that date, and he was there and then told to measure the temple, but leave off the history of the twelve hundred and sixty years of the trampling down of the sanctuary and host, for that period was given to the Gentiles.
ସପ୍ତମ ତୁରୀର ଧ୍ୱନିତ ହେବାର ଦିନଗୁଡ଼ିକ, ପ୍ରକାଶିତ ବାକ୍ୟର ଦଶମ ଅଧ୍ୟାୟରେ, ସେତେବେଳେ ଆରମ୍ଭ ହେଲା ଯେତେବେଳେ “ଆଉ ସମୟ ରହିବ ନାହିଁ” ବୋଲି ହେବାକୁ ଥିଲା; ସେହି ଦିନ ଥିଲା ୨୨ ଅକ୍ଟୋବର, ୧୮୪୪, ଯେତେବେଳେ ତୃତୀୟ ଦୂତ ଆସିଲେ। ସେହି ସମୟରେ ଯୋହନ ସେହି ତାରିଖର କଟୁତାର ଅନୁଭବ କଲେ, ଏବଂ ସେଠାରେ ଓ ସେତେବେଳେ ତାଙ୍କୁ ମନ୍ଦିରକୁ ମାପିବାକୁ କୁହାଗଲା, କିନ୍ତୁ ପବିତ୍ରାଳୟ ଓ ସେନାଦଳକୁ ପଦଦଳିତ କରାଯାଇଥିବା ଏକ ହଜାର ଦୁଇଶେ ଷାଷ୍ଠି ବର୍ଷର ଇତିହାସକୁ ଛାଡ଼ି ଦେବାକୁ, କାରଣ ସେହି ସମୟ ଜାତିମାନଙ୍କୁ ଦିଆଯାଇଥିଲା।
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.
— من ملكه که دیدم بر دریا و بر زمین ایستاده بود، دست خود را به سوی آسمان بلند کرد، و به آن که تا ابدالآباد زنده است، که آسمان و آنچه در آن است، و زمین و آنچه در آن است، و دریا و آنچه در آن است را آفرید، قسم خورد که دیگر زمانی نخواهد بود؛ بلکه در ایام آواز فرشتهٔ هفتم، هنگامی که به نواختن کرنا آغاز کند، سرّ خدا به انجام خواهد رسید، چنانکه آن را به بندگان خود، انبیا، بشارت داده است. و آن آوازی که از آسمان شنیدم، باز با من سخن گفت و گفت: برو و آن کتاب کوچکِ گشوده را از دست آن فرشتهای که بر دریا و بر زمین ایستاده است، بگیر.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 10:5–11:2.
Y fui al ángel, y le dije: Dame el librito. Y él me dijo: Tómalo, y cómelo; y amargará tu vientre, pero en tu boca será dulce como la miel. Y tomé el librito de la mano del ángel, y lo comí; y era en mi boca dulce como la miel; y en cuanto lo hube comido, mi vientre se amargó. Y él me dijo: Es necesario que profetices otra vez acerca de muchos pueblos, y naciones, y lenguas, y reyes. Y me fue dada una caña semejante a una vara; y el ángel estaba en pie, diciendo: Levántate, y mide el templo de Dios, y el altar, y a los que adoran en él. Pero el patio que está fuera del templo déjalo aparte, y no lo midas; porque ha sido entregado a los gentiles; y la ciudad santa hollarán por cuarenta y dos meses. Apocalipsis 10:5–11:2.
The temple which John was to measure on October 22, 1844, was the temple which had worshippers “therein.” The courtyard was to be left off. The temple which has an altar, that also has worshippers therein is the holy place of the heavenly sanctuary. There was an altar in the courtyard, but that was to be left off, so the only other altar in God’s sanctuary is the altar of incense that is located in the Holy Place. At the arrival of the third angel in 1844, which typified the third angel’s arrival at the beginning of the sealing time on September 11, 2001, the temple consisted of only two apartments.
Йуханнас 1844 шықәса 22 ҭагалан азтәи имҩахьы иарбаз атәмпыл — уи аҿы «иаҳгәылоуп» ҳәа ианарбаз, уи аҿаԥхьа дақәгылоз, даныҳәо аҳәынҭқарцәа злаз атәмпыл акәын. Аӡәҩанахьтәи аихамҩасырҭаҿы иҟоу аҳаблаӡы аганахь ҵаҟа иҟаз аихамҩасырҭа аангылатәын. Аҭыԥ ԥшьақәас иоу, урҭ рыҩнуҵҟа аԥҵаны аихаҵара иалшо ауаҩы дызлагылоу, аихамҩа злахәҭоу атәмпыл — уи иаҵанакуеит ажәҩантәи аихамҩасырҭатә дыргылазаараҿы иҟоу Аԥшьаҭыԥ. Аҳаблаӡыҿы аихамҩасырҭатә ҭыԥ ыҟан, аха уи аангылатәын; убри аҟнытә, Анцәа иажәҩантәи аихамҩасырҭаҿы иаанхаз даҽа аихамҩаҭыԥк — Аԥшьаҭыԥ аҿы иҟоу аӡәырҩы иныҳәарҭатәи аҳарԥар рӷьашҭа ауп. 1844 шықәсазы ахԥатәи амаалықь даннеи, уи 2001 шықәса 11 цәыббра — ашьҭаҵара аамҭеиқәланы ахԥатәи амаалықь иаара алагамҭасын ианыҟаз — итипикала иаазырԥшуаз, усҟан атәмпыл ҩ-камерк рыла мацара ишеиҿкааз ауп.
The Holy Place was a symbol of the Church, which Paul identifies as the body, and the Most Holy Place was a symbol of the head of the body. The holy place is a symbol of humanity, and the Most Holy Place is the symbol of divinity. The altar, and the smoke that ascended from the altar, which rose up and entered into the Most Holy Place, represents the point where humanity connected with divinity. Mankind can only enter the Most Holy Place by faith, but the experience of faithful people is located in the Holy Place.
सन्तस्थान कलिसिया को प्रतीक रह, जेला पौलुस ह देह कहिके चिन्हारिस, अउ महा-पबितर स्थान ओ देह के सिर के प्रतीक रहय। सन्तस्थान मनखेपन के प्रतीक आय, अउ महा-पबितर स्थान दैवी स्वरूप के प्रतीक आय। वेदी, अउ वेदी ले उठके ऊपर चढ़त धुआँ, जे ऊपर उठके महा-पबितर स्थान मं परवेस करत रहय, ओखर मतलब ओ बिंदु आय जिहाँ मनखेपन दैवी स्वरूप संग जुड़िस। मनुख जाति सिरिफ बिसवास के द्वारा महा-पबितर स्थान मं परवेस कर सकथे, फेर बिसवासी मन के अनुभव सन्तस्थान मं स्थित रहिथे।
There they are to eat the Word of God, as represented by the loaves upon the table of showbread. There they are to let their light shine before men, and glorify their heavenly father, as represented by the seven-branched candlestick, which we are informed represents the Church. There they are to connect with divinity as their prayers ascend with the merits of Christ into the very presence of the Divine.
Ayna baatyr Tanry sözin iýmelidirler; bu görkezme çörekleriniň üsteldäki çörekleri bilen şekillendirilýär. Ayna olar adamlaryň öňünde öz nurlaryny saçmalydyrlar we gökdäki Atalaryny şöhratlandyrmalydyrlar; bu bolsa, bize Çerkezligi aňladýandygy habar berilýän, ýedi şahaly şemdanyň üsti bilen şekillendirilýär. Ayna olar öz doga-dilegleri Mesihe degişli hyzmatlar bilen birlikde ylahy Huzuryň hut özüne göterilýän mahaly, ylahylyk bilen baglanyşmalydyrlar.
From 1798 to 1844, the Architect of the Temple raised up a temple of humanity which He intended to combine with His temple of divinity, but humanity rebelled. As of 2001, He once again is raising up the temple of humanity, represented as the one hundred and forty-four thousand. According to Ezekiel, “king David” is to reign over the nation, which is transformed from a valley of dead dry Laodicean bones, into the mighty army which is lifted up as an ensign at the soon-coming Sunday law.
1798 ｍｏꜰ 1844 ーōmɔ, Nyankopɔn Atempɔn no Ɔhyehyɛfo no maa adasamma asɔredan bi so, a na Ɔpɛ sɛ Ɔde bɛka Ne Nyameyɛ asɔredan no ho, nanso adasamma tew atua. Efi 2001 no, Ɔresan ama adasamma asɔredan no so bio, a wɔde gyina hɔ ma no sɛ ɔha ne aduanan anan apem no. Sɛnea Hesekiel kyerɛ no, “Ɔhene Dawid” na obedi ɔman no so, a wɔasakra no afi awufo, ayow, Laodikea nnompe bon mu no mu abɛyɛ asraafo dɔm kɛse a wɔbɛma so sɛ frankaa wɔ Kwasida mmara a ɛreba ntɛm no mu.
The southern kingdom of Judah, is where the capital city of Jerusalem was located, and the nation, king and capital represent the “head.” Surely if you believe, you shall be established. In the relationship of the northern and southern kingdoms, Judah was the “head,” it was where the capitol was, and it is the city which the Lord chose to place His name. The northern kingdom was the “body”. Because of Solomon’s apostasy the Lord raised up adversaries against Solomon. One of those adversaries was Jeroboam, who became the first king of the divided northern kingdom of Israel.
ብርሃን ከተማ ኢየሩሳሌም የነበረችበት የደቡብ መንግሥት ይሁዳ ሲሆን፣ ሕዝቡም፣ ንጉሡም፣ ዋና ከተማይቱም “ራስ”ን ይወክላሉ። በእርግጥ ካመናችሁ ትጸናላችሁ። በሰሜናዊውና በደቡባዊው መንግሥታት ግንኙነት ውስጥ፣ ይሁዳ “ራስ” ነበረች፤ የመንግሥቱ መቀመጫ የነበረችው እርሷ ነበረችና፣ ጌታም ስሙን ያኖርባት ዘንድ የመረጣት ከተማ እርሷ ናት። ሰሜናዊው መንግሥት ግን “አካል” ነበረ። በሰሎሞን ክህደት ምክንያት ጌታ በሰሎሞን ላይ ጠላቶችን አስነሣበት። ከእነዚያም ጠላቶች አንዱ ኢዮርብዓም ነበር፤ እርሱም የተከፈለችው የሰሜን እስራኤል መንግሥት የመጀመሪያው ንጉሥ ሆነ።
And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. 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:)
جبيربعام بن نباط، الذي كان من إفرايم، من صردة، عبدَ سليمان، وكانت أمّه تُدعى صروعة، وهي امرأة أرملة، رفع يده هو أيضًا على الملك. وكان هذا هو السبب الذي من أجله رفع يده على الملك: إن سليمان بنى المِلّو، ورمَّم ثغور مدينة داود أبيه. وكان الرجل يربعام جبار بأس؛ فرآه سليمان، إذ كان الفتى مجتهدًا، فأقامه على كل أعمال بيت يوسف. وحدث في ذلك الزمان، لما خرج يربعام من أورشليم، أن أخيّا الشيلوني النبي لقيه في الطريق، وكان قد اكتسى برداء جديد؛ وكانا كلاهما وحدهما في الحقل. فأخذ أخيّا الرداء الجديد الذي عليه، ومزَّقه اثنتي عشرة قطعة، وقال ليربعام: خذ لنفسك عشر قطع، لأنه هكذا قال الرب إله إسرائيل: هأنذا أمزق المملكة من يد سليمان، وأعطيك عشرة أسباط. (وأما هو فيكون له سبط واحد من أجل داود عبدي، ومن أجل أورشليم، المدينة التي اخترتها من جميع أسباط إسرائيل:)
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. 1 Kings 11:26–36.
Anki ñuqata saqespa, Sidón runakunapa diosan Astarté-man, Moab runakunapa diosninta Quemosh-man, Amón churikunapa diosninta Milcom-man yupaychasqankurayku, hinaspa mana ñanniykunapi purispa, ñawiykunaq ñawpaqenpi allin kaqta ruwaspa, estatutoykunata, juiciokunatapas waqaychaspa, taytan David hina ruwasqankurayku. Chaywanpas manam llapan qhapaq suyuta makinmanta qechuqsuqchu; aswanqa kawsaynin p’unchaykuna tukuyta príncipe-ta hina churasaq, akllasqay sirviqniy Davidrayku, paymi kamachiykunatawan estatutoykunatapas waqaycharqa. Ichaqa churinpa makinmanta qhapaq suyuta qechusaq, hinaspan qanman qusaq, chunka ayllukunata. Churinmanqa huk ayllutam qusaq, sirviqniy David ñawpaqeypi Jerusalén llaqtapi wiñaypaq k’anchayniyuq kananpaq, chay llaqtataqa akllarqani sutiypa chaypi churakunanpaq. 1 Reyes 11:26–36.
The nation that was created when Ezekiel joined the two sticks was to have “David” as king, and David ruled from Jerusalem, which is the capital city where God chose to place His name. The ten northern tribes were a symbol of the body, and Jerusalem was the symbol of the head. Because of the sins of Manasseh, Judah was carried to Babylon in captivity in 677 BC, thus beginning the scattering of the “seven times” against the southern kingdom. At that time the Lord rejected Jerusalem.
ꯏꯖꯦꯀꯤꯌꯦꯜꯅꯥ ꯑꯅꯤꯁꯨꯕ ꯋꯥꯡ ꯑꯅꯤ ꯑꯃꯁꯨꯡ ꯑꯄꯨꯟꯕꯗꯥ ꯁꯦꯝꯈ꯭ꯔꯕ ꯂꯩꯕꯥꯛ ꯑꯁꯤꯗꯥ “ꯗꯦꯕꯤꯠ” ꯑꯁꯤ ꯅꯤꯡꯊꯧ ꯑꯣꯏꯒꯗꯕꯅꯤ, ꯑꯃꯁꯨꯡ ꯗꯦꯕꯤꯠꯅꯥ ꯖꯦꯔꯨꯁꯂꯦꯝꯗꯒꯤ ꯁꯤꯜꯂꯤ, ꯃꯗꯨ ꯂꯩꯕꯥꯛꯀꯤ ꯃꯄꯨꯡ ꯐꯥꯕ ꯁꯍꯔ ꯑꯣꯏꯅꯥ ꯂꯩ, ꯃꯐꯝ ꯑꯁꯤꯗꯥ ꯏꯁ꯭ꯋꯔꯅꯥ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯡ ꯊꯝꯕꯥꯒꯤꯗꯃꯛ ꯈꯟꯕꯥꯅꯤ। ꯑꯋꯥꯡꯕ ꯃꯀꯣꯜ ꯇꯔꯥ ꯑꯁꯤ ꯍꯥꯛꯆꯥꯡꯒꯤ ꯈꯨꯗꯝ ꯑꯣꯏꯔꯝꯃꯤ, ꯑꯃꯁꯨꯡ ꯖꯦꯔꯨꯁꯂꯦꯝ ꯑꯁꯤ ꯃꯔꯨ ꯑꯃꯥꯒꯤ ꯈꯨꯗꯝ ꯑꯣꯏꯔꯝꯃꯤ। ꯃꯅꯁꯦꯍꯀꯤ ꯄꯥꯄꯁꯤꯡꯒꯤ ꯃꯔꯝꯗꯥ, ꯖꯨꯗꯥꯕꯨ 677 BCꯗꯥ ꯕꯦꯕꯤꯂꯣꯟꯗꯥ ꯀꯥꯞꯇꯤꯕꯤꯇꯤꯗꯥ ꯄꯨꯔꯛꯈꯤ, ꯃꯁꯤꯅꯥ ꯈꯨꯟ ꯇꯔꯦꯠꯀꯤ “seven times” ꯑꯁꯤ ꯑꯋꯥꯡꯕ ꯔꯥꯖ꯭ꯌ ꯑꯁꯤꯒꯤ ꯃꯥꯌꯥꯏꯗꯥ ꯆꯥꯎꯊꯣꯛꯄꯥ ꯍꯧꯗꯣꯛꯈꯤ। ꯃꯍꯥꯛ ꯃꯇꯝ ꯑꯁꯤꯗꯥ ꯄ꯭ꯔꯚꯨꯅꯥ ꯖꯦꯔꯨꯁꯂꯦꯝꯕꯨ ꯌꯥꯎꯗꯅꯥ ꯊꯥꯗꯣꯛꯈꯤ।
Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. And the Lord said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there. 2 Kings 23:26, 27.
Guxiisa, Rabbi ma noqan cadhadii kululayd ee cadhadiisa weyn, taas oo cadhadiisu ugu huratay Yahuudah, sababtii ay lahayd dhammaan xanaajintii uu Manaseh isaga kaga xanaajiyey. Oo Rabbigu wuxuu yidhi, Yahuudahna hortaydaan ka fogayn doonaa, sidaan reer binu Israa’iil uga fogeeyey, oo waan xoori doonaa magaaladan Yeruusaalem oo aan doortay, iyo guriga aan ka idhi, Magacaygu halkaas buu ahaan doonaa. 2 Boqorradii 23:26, 27.
It was in the “house” in Jerusalem where He chose to place His name, and the city and the house were cast off, but a promise was made by Zechariah that the Lord would once again choose Jerusalem.
Jerusalemdə Onun adını yerləşdirməyi seçdiyi “ev”də idi; şəhər və ev rədd edildi, lakin Zəkəriyyə vasitəsilə belə bir vəd verildi ki, Rəbb yenidən Yerusəlimi seçəcəkdir.
Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the Lord answered the angel that talked with me with good words and comfortable words. So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem.
Сорогч Эзэний тэнгэрэлч хариулан өгүүлрүүн: Өө, түмэн цэргийн Эзэн минь, Та далан жилийн турш уур хилэнгээ үзүүлсэн Иерусалим болон Иудагийн хотуудад хэдий хүртэл өршөөл үзүүлэхгүй байх вэ? Тэгээд Эзэн надтай ярилцаж байсан тэнгэрэлчид эелдэг үгс, тайтгарлын үгсээр хариулав. Намайг дагалдан ярилцаж байсан тэнгэрэлч надад хэлэв: Тунхаглан, ийнхүү өгүүлэгтүн, “Түмэн цэргийн Эзэн ийнхүү айлдаж байна: Би Иерусалимын төлөө, Сионы төлөө асар их хардалтаар харддаг. Амар тайван суугч харь үндэстнүүдэд Би маш их хилэгнэж байна. Учир нь Би бага зэрэг уурласан атал, тэд зовлонг улам нэмэгдүүлсэн. Тиймийн тул Эзэн ийнхүү айлдаж байна: Би өршөөлүүдтэйгээр Иерусалимд буцаж ирсэн. Миний өргөө түүн дотор баригдах болно, хэмээн түмэн цэргийн Эзэн айлдаж байна, мөн хэмжих шугам Иерусалим дээр татагдах болно.”
Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Then lifted I up mine eyes, and saw, and behold four horns. And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem. And the Lord shewed me four carpenters. Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it.
Yatiñiqam, sispan niykitaqmi: Kaynataqmi nin tukuy atiyniyuq Tayta Diosqa: Llaqtaykunaqa allin kaywanmi yapamanta mast’arinqaku; Tayta Diosqa yapamantam Sionta sonqochanqa, yapamantataqmi Jerusalénta akllanqa. Chaymantataq ñawiykunata oqarirqani, qhawarirqanitaq; hinaspan qhawarirqani tawa waqratam. Hinaspan rimarirqani noqawan rimashaq angelman: Imataq kaykuna? Paytaq kutichiwaraq: Kaykunaqa waqrakunam, Judáta, Israelta, Jerusaléntawan chinkachiq dispersaqkuna. Chaymantataq Tayta Diosqa rikuchiwaraq tawa qarpintirukunata. Hinaspan nirqani: Imata ruranankupaqmi kaykuna hamunku? Paytaq rimarirqan, nispa: Kaykunaqa Judáta chinkachiq dispersaq waqrakunam, chayhinaqtin mana pipas umanta oqarichiyta atinchu; ichaqa kaykunaqa hamusqanku mancharichinankupaq, gentilkunapa waqrankunata wikch’unankupaq, pikunachus Judá suyupa contranpi waqranta oqarichispa chinkachinankupaq.
I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof. And, behold, the angel that talked with me went forth, and another angel went out to meet him, And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. Ho, ho, come forth, and flee from the land of the north, saith the Lord: for I have spread you abroad as the four winds of the heaven, saith the Lord. Deliver thyself, O Zion, that dwellest with the daughter of Babylon. For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
И кайра көзүмдү көтөрүп карасам, мына, колунда өлчөгүч жиби бар бир адам турат. Ошондо мен: «Кайда барасың?» — дедим. Ал мага: «Иерусалимди өлчөөгө, анын туурасы канча экенин жана узундугу канча экенин көрүүгө», — деди. Анан, мына, мени менен сүйлөшкөн периште чыгып кетти, дагы бир периште болсо аны тосуп чыгууга жөнөдү да ага мындай деди: «Чурка, бул жаш жигитке айтып кой: Иерусалим анын ичиндеги адамдар менен малдын көптүгүнөн дубалсыз шаарлардай элдүү болот. Анткени Мен, — дейт Теңир, — ага айланта оттон дубал болом жана анын ортосундагы даңк болом. Оо, оо, чыккыла, түндүк жеринен качкыла, — дейт Теңир, — анткени Мен силерди асмандын төрт шамалындай чачыраттым, — дейт Теңир. Өзүңдү куткар, оо Сион, сен, Бабыл кызы менен жашап жаткан! Анткени Себайот Теңир мындай дейт: Даңктан кийин Ал мени силерди талап-тоногон элдерге жиберди; анткени силерге тийген Анын көзүнүн карегине тийген болот.»
For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the Lord of hosts hath sent me. Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 1:12–2:13.
Car, voici, je secouerai ma main contre eux, et ils seront une proie pour leurs serviteurs ; et vous saurez que l’Éternel des armées m’a envoyé. Pousse des cris de joie et réjouis-toi, fille de Sion ; car voici, je viens, et j’habiterai au milieu de toi, dit l’Éternel. Et beaucoup de nations s’attacheront à l’Éternel en ce jour-là, et elles seront mon peuple ; et j’habiterai au milieu de toi, et tu sauras que l’Éternel des armées m’a envoyé vers toi. Et l’Éternel possédera Juda comme sa part dans la terre sainte, et il choisira encore Jérusalem. Que toute chair fasse silence devant l’Éternel ! car il s’est réveillé de sa sainte demeure. Zacharie 1:12–2:13.
The promises of the Lord once again choosing Jerusalem were fulfilled when ancient Israel rebuilt Jerusalem after their captivity in Babylon, but the prophets speak more about the last days than the days in which they lived. The Lord was “raised up out of his holy temple,” on October 22, 1844, when He arose and moved from the Holy Place to the Most Holy Place, at which time “all flesh” was to “be silent” before the Lord,” for the antitypical Day of Atonement had arrived, in agreement with Habakkuk TWO-TWENTY.
Ҷаъдаҳои Худованд дар бораи он ки Ӯ боз Ерусалимро интихоб хоҳад кард, ҳангоме иҷро гардиданд, ки Исроили қадим баъд аз асорат дар Бобил Ерусалимро аз нав бино кард; вале анбиё бештар дар бораи рӯзҳои охир сухан мегӯянд, на дар бораи рӯзҳое ки худ дар онҳо мезистанд. Худованд «аз маъбади муқаддаси Худ бархост» 22 октябри соли 1844, вақте ки Ӯ бархоста аз Ҷои Муқаддас ба Ҷои Қудс-ул-ақдос гузашт; дар он вақт «ҳама ҷисм» бояд пеши Худованд «хомӯш» мебуд, зеро Рӯзи кафорати намунавии осмонӣ фаро расида буд, мувофиқи Ҳабаққуқ TWO-TWENTY.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
أما الرب ففي هيكله المقدس؛ فلتصمت الأرض كلها قدامه. حبقوق 2:20.
At that time, John in chapter eleven of Revelation was told to measure the temple, which Zechariah witnessed when he “lifted up” his “eyes again, and looked, and behold a man with a measuring line in his hand”. Then Zechariah said, “Whither goest thou?” And John said unto Zechariah, “To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.” The history of the rebuilding of Jerusalem after the seventy year captivity, and the history that began in 1798 but ended in rebellion when the third angel arrived in 1844, both identify the work that began on September 11, 2001.
Ain taim, Jọn insaid insaid 11 bilong Revelation i bin kisim tok long mesuaim tempel, we Zechariah i bin lukim taim em “i litimapim gen ai bilong em, na i lukluk, na lukim, wanpela man i holim wanpela rop bilong mesua long han bilong em”. Orait Zechariah i tok, “Yu go we?” Na Jọn i tok long Zechariah, “Long mesuaim Jerusalem, bilong lukim hamas breadth bilong en, na hamas length bilong en.” Histori bilong wok bilong wokim gen Jerusalem bihain long dispela 70 yia kalabus, na histori we i stat long 1798 tasol i pinis long bikhet taim namba tri ensel i kamap long 1844, tupela wantaim i makim wok we i stat long September 11, 2001.
The southern kingdom, the city of Jerusalem, and king David are all the “head” where the character of God is to be manifested. The northern kingdom represents the “body”, and when the Lord determined to once again “have mercy on Jerusalem” and to “comfort her” and to once again “choose her”, He is identifying the sealing of the one hundred and forty-four thousand, which includes the joining together of the dead dry bones of Laodicea, and thereafter the revival of those bones into a mighty army.
Къәнатә падишаџьара, Йәрусалим ақалақь, насҭаӡә Давид рҳәра зегьы «хада» ауп, анаҩс уи аҟны Иаҳәаҩ ҟазшьа издырҵахьоу. Атәылауаҩратә падишаџьара «шәҳәа» аазырԥшуеит, нас Иҳақәиҭу дахәаԥшызар, даҽазнык Йәрусалим «ашәҵыскьара» шиҭан, «лгәы шьҭыхра» шииҭан, нас даҽазныкгьы «лыалхра» шииҭан, уи идырбо ауп ашәҟәа зыԥшаауаз шәкы ҩажәи ҩ-ҽыкьыд шарықәҭәара, уи аҩнуҵаҟа Лаодикиеиа иԥсхьоу, иҵарӡау аӷәрақәа рыҽеидкыларагьы зҵазкуа, нас уи ашьҭахь урҭ аӷәрақәа мч зырҭбаау ар реиԥш рыԥсыҭалара.
That work is represented in Ezekiel chapter thirty-seven, and it is represented by the northern and southern kingdoms, which provide a simile of the work of fulfilling the covenant promise to write His law upon the hearts and minds of the one hundred and forty-four thousand. Of the two sticks, one and one only is identified as the head, and if you believe, if your eyes can perceive and your ears can understand, this identifies the other stick as the body.
ꮶꮪꮣ ꮚꮣꮪꮣꮇ ꮄꮦꮢ ꮖꮑꮊꮦꮢꮎꮜ ꮔꮥꮒꮥꮝꮠ ꮕꮩꮉꮣꮜ, ꮃꮟ ꮄꮦꮢ ꮅꮮꮣꮭꮔꮧ ꮃꮗ ꮔꮥꮒꮥꮝꮠ ꮕꮩꮉꮣꮜ, ꮃꮗ ꮇꮪꮣ ꮑꮦꮢ ꮞꮤꮙꮤꮜ ꮖꮒꮣ ꮉꮪꮑꮣꮝ, ꮔꮪꮢꮇꮎꮜ ꮇꮪꮚꮦꮔꮣ ꮄꮪꮣꮜ ꮒꮧꮣꮭ ꮖꮑꮒꮣ ꮂꮣ ꮙꮩꮟ ꮂꮣ ꮞꮌꮦꮣꮜ ꮄꮣꮞꮩꮇ ꮑꮣꮢ ꮇꮣꮢ ꮕꮒꮣ ꮞꮌꮦꮣꮜ ꮑꮮꮢ ꮕꮩꮩꮣ ꮌꮌ ꮔꮥꮒ ꮔꮥꮒ ꮞꮦꮣ. ꮔꮪꮢ ꮖꮑꮞꮩ ꮑꮮꮢ ꮖꮒꮣꮔꮥꮒ ꮔꮥꮔꮣꮘ, ꮂꮓꮣ ꮄꮣꮞꮩꮇ ꮂꮣ ꮄꮣꮞꮩꮇ ꮖꮞꮩ ꮒꮣꮩꮒ ꮖꮑꮠ ꮚꮦꮝꮣ ꮖꮑꮝꮩꮔꮣꮘ ꮒꮣꮩꮒ, ꮃꮗ ꮑꮣꮢ ꮃꮟ ꮄꮣꮣꮙꮣ, ꮑꮣꮢ ꮑꮣꮢ ꮕꮩꮇ ꮖꮛꮣ ꮝꮩꮢꮇ ꮃꮗ ꮌꮧꮣ ꮖꮛꮣ ꮝꮩꮟꮓꮣ, ꮃꮔꮣ ꮖꮞꮩ ꮑꮣꮢ ꮃꮟ ꮖꮑꮞꮩ ꮑꮣꮢ ꮇꮧ ꮔꮥꮑꮠ ꮂꮣ ꮕꮣꮑ.
We will continue this study in the next article.
Ajtë yejy’attsik xʼaa hás áwé tleiwú x̱’éináx̱ yéi yatee.
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
“Kristus sendiri telah meletakkan dasarnya, dan di atas dasar itu para rasul membangun gereja Allah. Dalam Kitab Suci, gambaran pendirian sebuah bait suci sering dipakai untuk melukiskan pembangunan gereja. Zakharia menunjuk kepada Kristus sebagai Tunas yang akan membangun bait TUHAN. Ia berbicara tentang bangsa-bangsa bukan Yahudi sebagai mereka yang turut membantu dalam pekerjaan itu: ‘Mereka yang jauh akan datang dan membangun di dalam bait TUHAN;’ dan Yesaya menyatakan, ‘Anak-anak orang asing akan membangun tembok-tembokmu.’ Zakharia 6:12, 15; Yesaya 60:10.”
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
«Энэ сүмийн барилгын тухай Петр ийнхүү өгүүлжээ: “Та нар хүний зүгээс няцаагдсан боловч Бурханаар сонгогдсон, эрхэм үнэт амьд чулуунд ирж, өөрсдөө ч амьд чулуунууд мэтээр сүнслэг өргөө болон баригдаж, Есүс Христээр дамжуулан Бурханд тааламжит сүнслэг тахилуудыг өргөх ариун санваартан болой.” 1 Петр 2:4, 5.»
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
“Juudii fi addunyaa Ormaa keessaa bakka dhagaan irraa qotamu keessatti ergamoonni hojjetan; dhagaa bu’uura irra kaa’amu baasuudhaan. Phaawulos xalayaa isaa amantoota Efesooniif barreessetti akkana jedhe: ‘Egaa isin si’achi alagaa fi keessummoota miti, garuu qulqulloota wajjin lammiiwwan tokko, warra maatii Waaqaa keessaa taatani; bu’uura ergamootaa fi raajotaa irratti ijaaramtani jirtu; Yesus Kiristoos ofii Isaa jechuun Dhagaa Goomee Isa Guddaa ta’ee; Isa keessatti ijaarsi hundinuu walitti sirriitti hidhamee mana qulqullummaa qulqulluu Gooftaa keessatti guddachaa deema; Isa keessatti isinis Hafuuraan iddoo itti Waaqni keessa jiraatu ta’uuf walitti ijaaramtu.’ Efesoon 2:19–22.”
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.” 1 Corinthians 3:10–13.
“Nto adwumayɛfoɔ a wɔwɔ Korinto no, ɔkyerɛwee sɛ: ‘Sɛnea Onyankopɔn adom a wɔde ama me no te no, sɛ ɔdansifoɔ nyansafoɔ bi teɛ no, mede fapem ato hɔ, na obi foforɔ nso resi so. Nanso ma obiara nhwɛ yie sɛnea ɔresi so no. Na obiara rentumi nto fapem foforɔ biara nka deɛ wɔato no ho, na saa fapem no ne Yesu Kristo. Na sɛ obi si saa fapem yi so sika kɔkɔɔ, dwetɛ, aboɔdemmoɔ a ɛsom bo, nnua, sare, anaa wira so a; obiara adwuma bɛda adi: ɛfiri sɛ da no bɛma no ada adi, ɛfiri sɛ wɔde ogya na ɛbɛyi no adi; na ogya no bɛsɔ obiara adwuma ahwɛ ne su a ɛte.’ 1 Korintofoɔ 3:10–13.
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595–597.
«Ҳаввориён бар таҳкурсии мустаҳкаме бино карданд, яъне бар Сахраи Азалӣ. Ба ин таҳкурсӣ онҳо сангҳоеро оварданд, ки аз ҷаҳон канда гирифта буданд. Бинокорон бе монеа меҳнат накарданд. Кори онҳо ба сабаби муқовимати душманони Масеҳ ниҳоят душвор гардид. Онҳо маҷбур буданд бар зидди таассуб, ғараз ва нафрати онҳое мубориза баранд, ки бар таҳкурсии дурӯғин бино мекарданд. Бисёре аз онҳое, ки ҳамчун бинокорони калисо меҳнат менамуданд, метавонанд ба бинокорони девор дар айёми Наҳемё монанд карда шаванд, ки дар бораи онҳо навишта шудааст: “Онҳое ки деворро месохтанд, ва онҳое ки бор мебардоштанд, ва онҳое ки бор меоварданд, ҳар яке бо як дасташ дар кор меҳнат мекард, ва бо дасти дигар силоҳро нигоҳ медошт”. Наҳемё 4:17». Acts of the Apostles, 595–597.