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 ‘descriibe epiis sohm ahs the two nations become one, then he 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.

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.

他們必不再因自己的偶像、可憎之物，和一切的過犯玷污自己；我卻要救他們脫離他們一切犯罪之處，並要潔淨他們。這樣，他們要作我的子民，我要作他們的神。 我的僕人大衛必作他們的王；眾民必都歸一個牧人。他們必遵行我的典章，謹守我的律例，並且遵行。 他們必住在我賜給我僕人雅各之地，就是你們列祖所居住之地；他們和他們的子孫，直到子子孫孫，都必住在其中，直到永遠；我的僕人大衛必作他們的王子，直到永遠。 並且我要與他們立平安的約；這必作他們永遠的約。我必安置他們，使他們繁衍增多，又在他們中間設立我的聖所，直到永遠。我的帳幕也必在他們中間；我要作他們的神，他們要作我的子民。我的聖所在他們中間，直到永遠，列國就必知道我耶和華是使以色列成聖的。以西結書 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.”

हेज़केल अध्याय सैंतीस एक लाख चवालीस हज़ार पर लगाई जाने वाली मुहर का अत्यन्त विस्तृत निरूपण प्रस्तुत करता है। वे दो लकड़ियाँ, जो उस समय एक जाति बन जाएँगी जब दिव्यता मानवता के साथ संयुक्त होगी, और उन पर एक राजा होगा। वह एक जाति परमेश्वर की अन्तिम दिनों की कलीसिया है, जो एक लाख चवालीस हज़ार हैं। वे दो लकड़ियाँ इस्राएल के उत्तरी और दक्षिणी राज्यों के बिखरने के दो काल हैं। वे दो लकड़ियाँ वही हैं जिन्हें पौलुस “देह” के रूप में पहचानता है, जबकि वह मसीह को उस देह का “सिर” भी ठहराता है। हेज़केल पौलुस के “सिर” की पहचान “राजा दाऊद” के रूप में करता है, और “देह” की “एक जाति” के रूप में।

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.

Sou die boodskap wat in 1856 aan Adventisme gegee is, soos verteenwoordig deur Hiram Edson se onvoltooide reeks oor die “sewe tye” in 1856, verwys Edson na Jesaja, hoofstuk sewe se profesie van vyf-en-sestig jaar as die Bybelse verwysingspunt vir die beginpunte van albei tydperke van sewe tye. Die tydprofesie van vyf-en-sestig jaar word in ’n enigmatiese konteks geplaas, soortgelyk aan die gedeeltes in die boek Openbaring wat verklaar: “hy wat ore het, laat hom hoor.” As jy oë het wat kan waarneem, en ore wat kan verstaan, is daar iets baie wonderbaarliks in daardie gedeelte.

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.

Car le chef de la Syrie, c’est Damas, et le chef de Damas, c’est Retsin; et dans soixante-cinq ans, Éphraïm sera brisé, au point de ne plus être un peuple. Et le chef d’Éphraïm, c’est Samarie, et le chef de Samarie, c’est le fils de Remalia. Si vous ne croyez pas, certainement vous ne subsisterez pas. Ésaïe 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.

Dịẹ́ amí ọdún mẹ́rìndínlọ́gọ́ta bẹ̀rẹ̀ ní ọdún 742 ṣáájú Kristi, àti nínú ọdún mẹ́rìndínlọ́gọ́ta wọ̀nyẹn, lẹ́yìn ọdún mọ́kàndínlógún, ní ọdún 723 ṣáájú Kristi, a kó ìjọba àríwá Ísírẹ́lì lọ sí ẹrú ní ọwọ́ Áṣíríà; àti nígbà tí àwọn ọdún wọ̀nyẹn parí ní ọdún 677 ṣáájú Kristi, a mú Mánásè ní ìgbèkùn lọ sí Bábílónì. Àwọn ọdún mẹ́rìndínlọ́gọ́ta wọ̀nyẹn tún jẹ́ aṣojú nínú àwọn ìmúṣẹ ìpẹ̀yà ìtànkálẹ̀ àwọn orílẹ̀-èdè méjèèjì, tí yóò di ọ̀pá kan nínú ìtàn Ìsíkíẹ́lì. Wọ́n samisi 1798, 1844 àti 1863, lẹ́sẹ̀sẹ̀. Nínú àwọn ẹsẹ̀ tí ń tọ́ka sí ìránṣẹ́ tí a kọ̀ nínú ọdún 1863, ìfihàn àsọtẹ́lẹ̀ pàtàkì kan wà nínú èyí tí a fi àsọtẹ́lẹ̀ náà ṣe àgbojú.

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.

C’est la révélation que la « tête » d’une nation est sa ville capitale, et que la « tête » de la ville capitale est le roi. Elle fournit deux témoins à cette révélation, puis mène l’ensemble de la prophétie et de la révélation à sa conclusion par cette énigme : « Si vous ne croyez pas, assurément vous ne serez pas affermis. » Si vous ne croyez pas que le roi est la tête, et que la tête est la ville capitale, alors vous ne serez pas affermis.

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.

헥से키엘의 북방 왕국과 남방 왕국의 두 막대기를 하나로 결합함으로써 이루어지는 그 민족은 한 왕을 두게 되어 있었으니, 곧 머리가 있게 되는 것이며, 이는 그 민족의 수도를 가리킨다. 에스겔서의 이 전체 구절은 십사만 사천의 인침의 예언적 특성들에 대하여 말하고 있으며, 그것은 셋째 화의 이슬람의 일곱째 나팔이 울리는 기간 동안 신성과 인성이 함께 연합되는 것을 나타낸다.

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.

Dans les jours où retentit la Septième Trompette, au chapitre dix de l’Apocalypse, commencèrent lorsque « le temps ne serait plus », c’est-à-dire le 22 octobre 1844, quand le troisième ange arriva. À ce moment-là, Jean éprouva l’amertume de cette date, et il lui fut alors ordonné de mesurer le temple, mais de laisser de côté l’histoire des mille deux cent soixante années du foulage aux pieds du sanctuaire et de l’armée, car cette période avait été donnée aux Gentils.

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.

Na ndenge wana, mwanjo oyo namonaki atɛlɛmi likoló ya mbu mpe likoló ya mabele atombolaki lobɔkɔ na ye epai ya likoló, mpe alapi ndayi na Kombo na Ye oyo azali na bomoi libela na libela, oyo akelaki likoló, mpe biloko nyonso oyo ezali kati na yango, mpe mabele, mpe biloko nyonso oyo ezali kati na yango, mpe mbu, mpe biloko nyonso oyo ezali kati na yango, ete ntango ekozala lisusu te; kasi na mikolo ya mongongo ya mwanjo ya nsambo, tango akobanda kobɛta kelelo, libombami ya Nzambe ekokokisama, ndenge asakolaki yango epai ya basaleli na Ye, basakoli. Mpe mongongo oyo nayokaki uta na likoló elobaki na ngai lisusu, mpe elobaki: Kende, kamatá buku moke oyo efungwami na lobɔkɔ ya mwanjo oyo atɛlɛmi likoló ya mbu mpe likoló ya mabele.

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.

És elmentem az angyalhoz, és mondám néki: Add ide nékem a kis könyvecskét. És monda nékem: Vedd el, és edd meg azt; és megkeseríti a te gyomrodat, de a te szádban édes lesz, mint a méz. És kivevém a kis könyvecskét az angyal kezéből, és megevém azt; és az én számban édes vala, mint a méz: és mihelyt megettem azt, az én gyomrom megkeseredék. És monda nékem: Ismét prófétálnod kell sok népek, és nemzetek, és nyelvek, és királyok előtt. És adaték nékem egy vesszőhöz hasonló nád; és az angyal ott áll vala, mondván: Kelj fel, és mérd meg az Isten templomát, és az oltárt, és azokat, akik abban imádják őt. De a tornácot, mely a templomon kívül van, hagyd ki, és ne mérd meg azt; mert a pogányoknak adatott: és a szent várost tapodni fogják negyvenkét hónapig. Jelenések 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.

W tempelu, który Jan miał wymierzyć dnia 22 października 1844 roku, znajdowali się czciciele „w nim”. Dziedziniec miał być pominięty. Świątynią, która ma ołtarz, a zarazem ma w sobie czcicieli, jest Miejsce Święte niebiańskiej świątyni. Na dziedzińcu znajdował się ołtarz, lecz ten miał być pominięty, toteż jedynym innym ołtarzem w Bożej świątyni jest ołtarz kadzenia, znajdujący się w Miejscu Świętym. W czasie nadejścia trzeciego anioła w roku 1844, co stanowiło typ nadejścia trzeciego anioła na początku czasu pieczętowania, dnia 11 września 2001 roku, świątynia składała się tylko z dwóch przybytków.

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.

Le Lieu saint était un symbole de l’Église, que Paul identifie comme étant le corps, et le Lieu très saint était un symbole de la tête du corps. Le Lieu saint est un symbole de l’humanité, et le Lieu très saint est le symbole de la divinité. L’autel, et la fumée qui montait de l’autel, laquelle s’élevait et entrait dans le Lieu très saint, représentent le point où l’humanité était unie à la divinité. L’humanité ne peut entrer dans le Lieu très saint que par la foi, mais l’expérience des fidèles se situe dans le Lieu saint.

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.

Là, ils doivent manger la Parole de Dieu, telle qu’elle est représentée par les pains sur la table des pains de proposition. Là, ils doivent laisser leur lumière briller devant les hommes et glorifier leur Père céleste, ainsi que le représente le chandelier à sept branches, dont il nous est dit qu’il représente l’Église. Là, ils doivent s’unir à la divinité tandis que leurs prières montent, avec les mérites du Christ, jusque dans la présence même du Divin.

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.

Desde 1798 hasta 1844, el Arquitecto del Templo levantó un templo de humanidad que Él tenía la intención de unir con Su templo de divinidad, pero la humanidad se rebeló. Desde 2001, una vez más está levantando el templo de humanidad, representado como los ciento cuarenta y cuatro mil. Según Ezequiel, “el rey David” ha de reinar sobre la nación, la cual es transformada de un valle de huesos secos muertos laodicenses en el poderoso ejército que es levantado como estandarte en la ley dominical de pronta imposición.

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.

La partie sud du royaume de Juda est celle où se trouvait la ville capitale, Jérusalem, et la nation, le roi et la capitale représentent la « tête ». Certainement, si vous croyez, vous serez affermis. Dans la relation entre les royaumes du nord et du sud, Juda était la « tête » ; c’était là que se trouvait la capitale, et c’est la ville que le Seigneur a choisie pour y placer Son nom. Le royaume du nord était le « corps ». À cause de l’apostasie de Salomon, le Seigneur suscita des adversaires contre Salomon. L’un de ces adversaires fut Jéroboam, qui devint le premier roi du royaume du nord d’Israël, désormais divisé.

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:)

Pe Jeroboam, fiul lui Nebat, efratit din Țereda, slujitorul lui Solomon, a cărui mamă se numea Țerua, femeie văduvă, și-a ridicat chiar el mâna împotriva împăratului. Și iată pricina pentru care și-a ridicat mâna împotriva împăratului: Solomon a zidit Milo și a dres stricăciunile cetății lui David, tatăl său. Omul acesta, Jeroboam, era un viteaz puternic; și Solomon, văzând că tânărul era harnic, l-a pus mai-mare peste toată povara casei lui Iosif. Și s-a întâmplat, în vremea aceea, când Jeroboam a ieșit din Ierusalim, că prorocul Ahia din Șilo l-a găsit pe drum; acesta se îmbrăcase cu o haină nouă, și amândoi erau singuri în câmp. Atunci Ahia a apucat haina cea nouă care era pe el și a rupt-o în douăsprezece bucăți. Și i-a zis lui Jeroboam: „Ia-ți zece bucăți; căci așa vorbește Domnul, Dumnezeul lui Israel: «Iată, voi rupe împărăția din mâna lui Solomon și îți voi da zece seminții. (Dar el va avea o seminție, din pricina robului Meu David și din pricina Ierusalimului, cetatea pe care am ales-o dintre toate semințiile lui 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. 1 Kings 11:26–36.

Kwa sababu wameniacha, nao wakamsujudia Ashtorethi, mungu wa kike wa Wasidoni, na Kemoshi, mungu wa Wamoabu, na Milkomu, mungu wa wana wa Amoni, wala hawakuenenda katika njia zangu, kufanya yaliyo mema machoni pangu, na kuzishika amri zangu na hukumu zangu, kama alivyofanya Daudi baba yake. Lakini sitauondoa ufalme wote mkononi mwake; bali nitamfanya awe mkuu siku zote za maisha yake kwa ajili ya Daudi mtumishi wangu, niliyemchagua, kwa sababu alizishika amri zangu na sheria zangu. Lakini nitauondoa ufalme mkononi mwa mwanawe, nami nitakupa wewe, yaani, makabila kumi. Na mwanawe nitampa kabila moja, ili Daudi mtumishi wangu apate kuwa na taa sikuzote mbele zangu katika Yerusalemu, mji nilioujichagulia niweke jina langu humo. 1 Wafalme 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.

ਜਦੋਂ ਹਿਜ਼ਕੀਏਲ ਨੇ ਉਹ ਦੋ ਲੱਕੜੀਆਂ ਇਕੱਠੀਆਂ ਜੋੜੀਆਂ, ਤਦ ਜੋ ਰਾਸ਼ਟਰ ਰਚਿਆ ਜਾਣਾ ਸੀ, ਉਸ ਉੱਤੇ “ਦਾਉਦ” ਰਾਜਾ ਹੋਣਾ ਸੀ; ਅਤੇ ਦਾਉਦ ਨੇ ਯਰੂਸ਼ਲਮ ਤੋਂ ਰਾਜ ਕੀਤਾ, ਜੋ ਉਹ ਰਾਜਧਾਨੀ ਸੀ ਜਿੱਥੇ ਪਰਮੇਸ਼ੁਰ ਨੇ ਆਪਣਾ ਨਾਮ ਰੱਖਣਾ ਚੁਣਿਆ ਸੀ। ਉੱਤਰੀ ਦਸ ਕਬੀਲੇ ਦੇਹ ਦਾ ਪ੍ਰਤੀਕ ਸਨ, ਅਤੇ ਯਰੂਸ਼ਲਮ ਸਿਰ ਦਾ ਪ੍ਰਤੀਕ ਸੀ। ਮਨੱਸ਼ਹ ਦੇ ਪਾਪਾਂ ਦੇ ਕਾਰਨ, ਯਹੂਦਾਹ ਨੂੰ 677 ਈ.ਪੂ. ਵਿੱਚ ਕੈਦ ਹੋ ਕੇ ਬਾਬਲ ਨੂੰ ਲਿਜਾਇਆ ਗਿਆ; ਇਸ ਤਰ੍ਹਾਂ ਦੱਖਣੀ ਰਾਜ ਦੇ ਵਿਰੁੱਧ “ਸੱਤ ਵੇਲੇ” ਦੀ ਛਿਟਕਾਓ ਦੀ ਸ਼ੁਰੂਆਤ ਹੋਈ। ਉਸ ਸਮੇਂ ਪ੍ਰਭੂ ਨੇ ਯਰੂਸ਼ਲਮ ਨੂੰ ਅਸਵੀਕਾਰ ਕਰ ਦਿੱਤਾ।

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.

Cependant, l’Éternel ne se détourna point de l’ardeur de sa grande colère, dont sa fureur s’était embrasée contre Juda, à cause de toutes les provocations par lesquelles Manassé l’avait irrité. Et l’Éternel dit : J’ôterai aussi Juda de devant ma face, comme j’ai ôté Israël, et je rejetterai cette ville de Jérusalem que j’avais choisie, et la maison dont j’avais dit : Mon nom y sera. 2 Rois 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.

Ni katika “nyumba” iliyokuwa Yerusalemu alipochagua kuliweka jina Lake, na mji ule pamoja na nyumba ile vilitupiliwa mbali, lakini ahadi ilitolewa na Zekaria kwamba Bwana angeichagua Yerusalemu mara nyingine tena.

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.

Тогава Ангелът Господен отговори и рече: Господи на Силите, докога няма да се смилиш над Йерусалим и над градовете на Юда, против които се разгневяваш вече седемдесет години? И Господ отговори на ангела, който говореше с мене, с благи думи и утешителни думи. И ангелът, който беседваше с мене, ми каза: Прогласѝ, като казваш: Така казва Господ на Силите: Ревнувам за Йерусалим и за Сион с голяма ревност. И съм твърде много разгневен против народите, които живеят в спокойствие; защото Аз се бях разгневил само малко, а те подпомогнаха злото. Затова така казва Господ: Върнах се към Йерусалим с милости; домът Ми ще бъде съграден в него, казва Господ на Силите, и отвес ще се простре над Йерусалим.

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.

Huila tena, uthi, Bwana wa majeshi asema hivi: Miji yangu kwa ufanisi itazidi kuenea pande zote; naye Bwana ataufariji Sayuni tena, naye atauchagua Yerusalemu tena. Kisha nikainua macho yangu, nikaona, na tazama, pembe nne. Nikamwambia malaika aliyesema nami, Hizi ni nini? Akanijibu, Hizi ndizo pembe zilizowatawanya Yuda, Israeli, na Yerusalemu. Kisha Bwana akanionyesha mafundi wanne. Ndipo nikasema, Hawa wamekuja kufanya nini? Naye akasema, Hizi ndizo pembe zilizomwatawanya Yuda, hata asipate mtu kuinua kichwa chake; lakini hawa wamekuja kuzitisha, na kuzitupa nje pembe za Mataifa, zilizoinua pembe yao juu ya nchi ya Yuda ili kuitawanya.

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.

Aku mengangkat mataku lagi dan melihat, tampaklah seorang laki-laki dengan tali pengukur di tangannya. Maka kataku: Ke manakah engkau pergi? Jawabnya kepadaku: Untuk mengukur Yerusalem, untuk melihat berapa lebarnya dan berapa panjangnya. Dan lihatlah, malaikat yang berbicara dengan aku itu maju ke depan, dan seorang malaikat lain keluar untuk menemuinya, lalu berkata kepadanya: Berlarilah, katakanlah kepada orang muda ini, demikian: Yerusalem akan didiami seperti kota-kota tanpa tembok oleh sebab banyaknya manusia dan ternak di dalamnya. Dan Aku, demikianlah firman Tuhan, akan menjadi tembok api di sekelilingnya, dan Aku akan menjadi kemuliaan di tengah-tengahnya. Hai! Hai! Larilah, keluarlah dari tanah utara, demikianlah firman Tuhan; sebab Aku telah menyerakkan kamu seperti keempat mata angin di langit, demikianlah firman Tuhan. Luputkanlah dirimu, hai Sion, engkau yang diam bersama puteri Babel. Sebab beginilah firman Tuhan semesta alam: Sesudah kemuliaan itu Ia mengutus aku kepada bangsa-bangsa yang telah menjarah kamu; sebab siapa yang menjamah kamu, ia menjamah biji mata-Nya.

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 lèverai ma main sur eux, et ils deviendront un butin pour leurs propres 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 se lève 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.

Les promesses selon lesquelles le Seigneur choisirait de nouveau Jérusalem s’accomplirent lorsque l’ancien Israël rebâtit Jérusalem après sa captivité à Babylone; mais les prophètes parlent davantage des derniers jours que des jours dans lesquels ils vécurent. Le Seigneur fut « éveillé de sa sainte demeure », le 22 octobre 1844, lorsqu’Il se leva et passa du Lieu saint au Lieu très saint; alors « toute chair » devait « faire silence » devant le Seigneur, car le jour antitypique des expiations était arrivé, en accord avec Habakkuk 2:20.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

L’Eternel est dans son saint temple: que toute la terre fasse silence devant lui. Habakuk 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.

Ngaleso sikhathi, uJohane esahlukweni seshumi nanye seSambulo wayetshelwe ukuba alinganise ithempeli, okuyilo uZakariya alibona lapho “ephakamisa” “amehlo akhe futhi, wabheka, bheka, umuntu enentambo yokulinganisa esandleni sakhe.” Khona uZakariya wathi, “Uyaphi na?” NoJohane wathi kuZakariya, “Ukuze ngilinganise iJerusalema, ngibone ukuthi ububanzi balo bungakanani, nokuthi ubude balo bungakanani.” Umlando wokwakhiwa kabusha kweJerusalema emva kokuthunjwa kweminyaka engamashumi ayisikhombisa, nomlando owaqala ngo-1798 kodwa waphetha ngokuvukela lapho ingelosi yesithathu ifika ngo-1844, kokubili kukhomba umsebenzi owaqala ngoSepthemba 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.

Selataningy pfaleng, kota Jerusalem, na raja David nyɛ gbogbo wọn ni “ti” kɛ nɛ mɔ kɛe mɛnɛrɛrɛ ngɛ mɛ nɛ God ka agbanɛ la. Kɛnɛ pfaleng nɛ “gbɛnɛ” la, na bere a Udeh ngɛ a laa “Jerusalem kɛ nyɛhɛ” na a laa “ɛ kɛ nyɔɔrɔ”, na a laa “ɛ sugɔ” mɔɔ, A nɛ kɛ nɛ mɔ ka sɛlɛng kɛ one hundred and forty-four thousand la nyɛrɛ, mɔɔ a kɛ Laodicea ka wulɛ kpɛlɛ-kpɛlɛ mɛɛnɛɛ ka nyɔngɔrɔngɔrɔ laa yɛ, na a mɛnɛ mɔɔ, wulɛ mɛɛ nɛ nyɛngɛlɛ ngɛngɛlɛ nyɔɔrɔ ka kɛlaa kɛ yee kɛɛrɛrɛ gɔlɔrɔ la.

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.

यो कार्य इजकिएल अध्याय सैंतीस में निरूपित किया गया है, और यह उत्तरी तथा दक्षिणी राज्यों के द्वारा निरूपित है, जो उस कार्य का एक उपमान प्रस्तुत करते हैं जिसमें एक लाख चवालीस हजार के हृदयों और मनों पर उसकी व्यवस्था लिखने की वाचा की प्रतिज्ञा पूरी की जाती है। उन दो लाठियों में से एक, और केवल एक ही, सिर के रूप में पहचानी जाती है; और यदि तुम विश्वास करते हो, यदि तुम्हारी आंखें देख सकती हैं और तुम्हारे कान समझ सकते हैं, तो यह दूसरी लाठी को देह के रूप में पहचान देता है।

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

“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.

«Бар асосе ки худи Масеҳ гузошта буд, ҳаввориён калисои Худоро бино карданд. Дар Навиштаҳо сурати барпо намудани маъбад бисёр вақт барои тасвир кардани бунёди калисо ба кор бурда мешавад. Закариё ба Масеҳ ҳамчун Навда ишора мекунад, ки бояд маъбади Худовандро бино намояд. Ӯ аз ғайрияҳудиён ҳамчун ёварон дар ин кор сухан мегӯяд: “Ва онҳое ки дур ҳастанд, омада, дар маъбади Худованд бино хоҳанд кард;” ва Ишаъё эълон менамояд: “Ва писарони бегонагон деворҳои туро бино хоҳанд кард.” Закариё 6:12, 15; Ишаъё 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.

“En écrivant au sujet de l’édification de ce temple, Pierre dit : « Approchez-vous de lui, pierre vivante, rejetée en vérité par les hommes, mais choisie de Dieu et précieuse ; vous-mêmes aussi, comme des pierres vivantes, êtes édifiés pour former une maison spirituelle, un saint sacerdoce, afin d’offrir des sacrifices spirituels, agréables à Dieu par Jésus-Christ. » 1 Pierre 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.

« Dans la carrière du monde juif et du monde païen, les apôtres travaillaient, en tirant des pierres pour les poser sur le fondement. Dans sa lettre aux croyants d’Éphèse, Paul dit : “Ainsi donc, vous n’êtes plus des étrangers ni des gens du dehors, mais concitoyens des saints, membres de la maison de Dieu; vous avez été édifiés sur le fondement des apôtres et des prophètes, Jésus-Christ lui-même étant la pierre angulaire; en lui, tout l’édifice, bien coordonné, s’élève pour être un temple saint dans le Seigneur; en lui, vous aussi, vous êtes édifiés ensemble pour être une habitation de Dieu en Esprit.” Éphésiens 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.

“এবং তিনি করিন্থীয়দের প্রতি লিখেছিলেন: ‘ঈশ্বরের যে অনুগ্রহ আমাকে দেওয়া হয়েছে, সেই অনুসারে আমি এক জ্ঞানবান প্রধান-নির্মাতার ন্যায় ভিত্তি স্থাপন করেছি, এবং অন্য একজন তার উপর নির্মাণ করছে। কিন্তু প্রত্যেকে সাবধান হোক, সে কীভাবে তার উপর নির্মাণ করে। কারণ যে ভিত্তি স্থাপিত হয়েছে, যা যীশু খ্রীষ্ট, তার বাইরে অন্য কোনো ভিত্তি কেউ স্থাপন করতে পারে না। এখন যদি কেউ এই ভিত্তির উপর সোনা, রূপা, বহুমূল্য প্রস্তর, কাঠ, খড়, নাড়া দিয়ে নির্মাণ করে, তবে প্রত্যেকের কাজ প্রকাশিত হবে; কারণ সেই দিন তা ঘোষণা করবে, কেননা তা অগ্নির দ্বারা প্রকাশিত হবে; আর সেই অগ্নি প্রত্যেকের কাজ পরীক্ষা করবে, তা কীরূপ।’ ১ করিন্থীয় ৩:১০–১৩।”

“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.

«Առաքյալները կառուցեցին հաստատուն հիմքի վրա՝ հենց Հավիտենական Վեմի վրա։ Այդ հիմքին նրանք բերեցին այն քարերը, որ կտրել էին աշխարհից։ Շինարարները չաշխատեցին առանց խոչընդոտների։ Նրանց գործը չափազանց դժվարացվում էր Քրիստոսի թշնամիների ընդդիմությամբ։ Նրանք պիտի պայքարեին նրանց մոլեռանդության, նախապաշարմունքի և ատելության դեմ, որոնք կառուցում էին կեղծ հիմքի վրա։ Շատերը, որ աշխատում էին որպես եկեղեցու շինարարներ, կարելի էր նմանեցնել Նեեմիայի օրերի պարսպաշիններին, որոնց մասին գրված է. «Պարիսպը շինողները և բեռներ կրողները, բարձողները՝ յուրաքանչյուրը մի ձեռքով գործում էր աշխատանքի մեջ, իսկ մյուս ձեռքով զենք էր բռնել»։ Նեեմիա 4:17»։ Գործք Առաքելոց, 595–597։