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.
Bayan Ezekiyel ya bayyana yadda al’umman nan biyu za su zama ɗaya, sai ya nuna cewa Sarki Dawuda ne zai yi mulki a kan al’ummar, kuma zai shiga alkawari da su, kuma alfarwarsa za ta kasance tare da su.
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.
Ba kuma za su ƙara ƙazantar da kansu da gumakansu, ko da abubuwan ƙyamarsu, ko da wani abu daga cikin laifofinsu ba; amma zan cece su daga dukan wuraren zamansu inda suka yi zunubi, in tsarkake su: haka za su zama mutanena, ni kuma zan zama Allahnsu. Dauda bawana kuwa zai zama sarki a kansu; su duka kuma za su kasance da makiyayi ɗaya: su ma za su yi tafiya cikin shari’o’ina, su kiyaye ƙa’idodina, su kuwa aikata su. Kuma za su zauna a ƙasar da na ba Yakubu bawana, wadda ubanninku suka zauna a cikinta; kuma za su zauna a can, su da ’ya’yansu, da ’ya’yan ’ya’yansu har abada: Dauda bawana kuwa zai zama shugabansu har abada. Bugu da ƙari, zan yi alkawarin salama da su; zai zama madawwamin alkawari tare da su: zan kuma kafa su, in ƙarfafa yawansu, in sa Wurina Mai Tsarki a tsakiyarsu har abada. Alfarwata ma za ta kasance tare da su: i, zan zama Allahnsu, su kuma za su zama mutanena. Al’ummai kuma za su sani cewa ni Ubangiji ne mai tsarkake Isra’ila, sa’ad da Wurina Mai Tsarki zai kasance a tsakiyarsu har abada. Ezekiyel 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.”
Babi na talatin da bakwai na Ezekiyel yana ba da cikakken bayani dalla-dalla game da sa hatimin dubu ɗari da arba’in da huɗu. Sanduna biyu ɗin da za su zama al’umma ɗaya sa’ad da allahntaka ta haɗu da ɗan’adamtaka, kuma za su kasance da sarki guda a kansu. Ita wannan al’umma ɗaya ita ce ikkilisiyar Allah ta kwanaki na ƙarshe, wadda ita ce dubu ɗari da arba’in da huɗu. Sanduna biyu ɗin su ne lokuta biyu na warwatsuwar masarautun Isra’ila na arewa da na kudu. 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. Ezekiyel ya bayyana “kan” Bulus 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.
A cikin saƙon da aka ba Adventism a shekara ta 1856, kamar yadda aka wakilta a cikin jerin da ba a kammala ba game da “lokatai bakwai” na Hiram Edson a 1856, Edson ya yi nuni zuwa ga annabcin Ishaya, sura ta bakwai, na shekaru sittin da biyar a matsayin ma’anar nuni ta Littafi Mai Tsarki ga wuraren farawa na duka zamanan nan biyu na lokatai bakwai. An sa annabcin lokacin nan na shekaru sittin da biyar a cikin mahalli mai ɓoyayyar ma’ana, mai kama da nassosin da ke cikin littafin Ru’ya ta Yohanna waɗanda suke cewa, “wanda yake da kunnuwa, bari ya ji.” Idan kana da idanu da za su iya gane wa, da kunnuwa da za su iya fahimta, akwai wani abu mai ban al’ajabi ƙwarai a cikin wancan nassin.
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.
Gama shugaban Suriya shi ne Damaskus, shugaban kuma Damaskus shi ne Rezin; cikin shekaru sittin da biyar kuma za a ragargaza Ifraimu, har ba za ta ƙara zama jama'a ba. Shugaban Ifraimu kuwa shi ne Samariya, shugaban kuma Samariya shi ne ɗan Remaliya. In ba za ku gaskata ba, lalle ba za a tabbatar da ku ba. Ishaya 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.
Annabcin shekara sittin da biyar ya fara ne a 742 K.H.K., kuma a cikin waɗannan shekaru sittin da biyar, bayan shekara goma sha tara, wato a 723 K.H.K., an kai masarautar arewa ta Isra’ila bauta ta hannun Assuriya; kuma sa’ad da waɗannan shekarun suka cika a 677 K.H.K., an kai Manassa bauta zuwa Babila. Waɗannan shekaru sittin da biyar an kuma wakilta su a cikin cikar ƙarshen warwatsuwar al’ummai biyu ɗin nan, waɗanda za su zama sanda guda a cikin labarin Ezekiyel. Sun nuna 1798, 1844, da 1863, bi da bi. A cikin ayoyin da ke tantance saƙon da aka ƙi a 1863 akwai wata bayyana ta annabci ta musamman wadda aka lullube annabcin a cikinta.
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.
Wahayi ne cewa “kan” al’umma shi ne babban birninta, kuma cewa “kan” babban birnin shi ne sarki. Yana ba da shaidu biyu ga wannan wahayi, sa’an nan kuma ya kawo dukan annabcin da wahayin zuwa ƙarshe da wannan kacici-kacici cewa, “In ba za ku gaskata ba, lalle ba za a tabbatar da ku ba.” In ba ku gaskata cewa sarki shi ne kan ba, kuma cewa kan shi ne babban birni ba, to ba za a tabbatar da ku ba.
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.
Al’ummar Ezekiyel da ake haifarwa ta wurin haɗa sanduna biyu na masarautun arewa da kudu, za ta kasance da sarki, wato kai, wanda shi ne birnin babban birnin al’ummar. Dukkanin wannan sashe na littafin Ezekiyel yana magana ne game da siffofin annabci na hatimin dubu ɗari da arba’in da huɗu, wanda yake wakiltar haɗuwar Allahntaka da ɗan’adam a lokacin busar ƙaho na bakwai na Musulunci na masifa ta uku.
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.
Kwanakin busar Ƙaho na Bakwai, a Ru’ya ta Yohanna sura ta goma, sun fara ne sa’ad da za a ce “lokaci ya ƙare,” wato a ranar 22 ga Oktoba, 1844, sa’ad da mala’ika na uku ya iso. A wannan lokaci Yohanna ya dandana ɗacin wannan kwanan wata, kuma a nan take aka gaya masa ya auna haikalin, amma ya bar tarihin shekaru dubu ɗaya da ɗari biyu da sittin na tattake Wuri Mai Tsarki da runduna, gama an ba Al’ummai wannan zamani.
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.
Sai mala’ikan nan da na gani yana tsaye a kan teku da kuma a kan ƙasa ya ɗaga hannunsa zuwa sama, ya kuwa rantse da wanda yake rayayye har abada abadin, wanda ya halicci sama, da abubuwan da suke cikinta, da ƙasa, da abubuwan da suke cikinta, da teku, da abubuwan da suke cikinta, cewa ba za a ƙara jinkiri ba: amma a kwanakin muryar mala’ika na bakwai, sa’ad da zai fara busa ƙaho, asirin Allah zai cika, kamar yadda ya yi shela ga bayinsa annabawa. Sai muryar da na ji daga sama ta sāke yi mini magana, ta ce, Je ka ɗauki ƙaramin littafin nan da yake a buɗe a hannun mala’ikan da yake tsaye a kan teku da kuma a kan ƙasa.
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.
Sai na tafi wurin mala’ikan, na ce masa, Ka ba ni ƙaramin littafin. Sai ya ce mini, Ka karɓa, ka cinye shi; zai sa cikinka ya yi ɗaci, amma a bakinka zai yi zaƙi kamar zuma. Sai na karɓi ƙaramin littafin daga hannun mala’ikan, na cinye shi; a bakina kuwa ya yi zaƙi kamar zuma; amma da zarar na ci shi, cikina ya yi ɗaci. Sai ya ce mini, Dole ne ka sāke yin annabci a gaban al’ummai da yawa, da ƙasashe, da harsuna, da sarakuna. Sai aka ba ni sanda kamar ma’aunin gwaji; mala’ikan kuma ya tsaya, yana cewa, Tashi, ka auna haikalin Allah, da bagaden, da waɗanda suke yin sujada a ciki. Amma farfajiyar da take a wajen haikalin ka bar ta, kada ka auna ta; gama an ba Al’ummai ta: kuma za su tattake tsattsarkan birnin har wata arba’in da biyu. Ru’ya ta Yohanna 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.
Haikalin da aka umarci Yohanna ya auna a ranar 22 ga Oktoba, 1844, shi ne haikalin da yake da masu bauta “a cikinsa.” Aka ce a bar filin waje. Haikalin da yake da bagadi, kuma yake da masu bauta a cikinsa, shi ne Wuri Mai Tsarki na Wuri Mai Tsarki na sama. Akwai bagadi a cikin filin waje, amma an ce a bar shi, saboda haka sauran bagadi guda ɗaya kaɗai a cikin Wuri Mai Tsarki na Allah shi ne bagaden turare wanda yake a cikin Wuri Mai Tsarki. A zuwan mala’ika na uku a shekara ta 1844, wanda ya kasance alama ta zuwan mala’ika na uku a farkon lokacin hatimcewa a ranar 11 ga Satumba, 2001, haikalin ya ƙunshi ɗakuna biyu kaɗai.
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.
Wuri Mai Tsarki alama ce ta Ikilisiya, wadda Bulus ya bayyana a matsayin jiki, kuma Wuri Mafi Tsarki alama ce ta kan jikin. Wuri Mai Tsarki alama ce ta ’yan Adam, kuma Wuri Mafi Tsarki alama ce ta allahntaka. Bagaden, da hayaƙin da ya tashi daga bagaden, wanda ya haura ya shiga cikin Wuri Mafi Tsarki, yana wakiltar wurin da ’yan Adam suka haɗu da allahntaka. ’Yan Adam za su iya shiga cikin Wuri Mafi Tsarki ne kawai ta wurin bangaskiya, amma kwarewar masu aminci tana a cikin Wuri Mai Tsarki.
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.
A can ne za su ci Maganar Allah, kamar yadda gurasa-gurasan da ke kan teburin gurasar gabatarwa suke wakilta. A can ne za su bar haskensu ya haskaka a gaban mutane, su kuma ɗaukaka Ubansu na sama, kamar yadda fitilar mai rassa bakwai take wakilta, wadda aka sanar da mu tana wakiltar Ikilisiya. A can ne za su haɗu da allahntaka yayinda addu’o’insu suke hawa tare da cancantar Almasihu zuwa ainihin gaban Allahntaka.
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.
Daga 1798 zuwa 1844, Gwanin Ginin Haikalin ya tashe haikalin ɗan’adam wanda Ya nufa ya haɗa da haikalinsa na allahntaka, amma ɗan’adam ya yi tawaye. Tun daga 2001, Ya sake kuma tashe haikalin ɗan’adam, wanda ake wakilta a matsayin dubu ɗari da arba’in da huɗu. Bisa ga Ezekiyel, “sarki Dawuda” ne zai yi mulki a kan al’umma, wadda ake sāke ta daga kwarin ƙasusuwan matattun busassun Lawodikiya, zuwa ga runduna mai ƙarfi wadda ake ɗaukaka a matsayin tuta a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba.
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.
Mulkin Yahuda na kudu shi ne inda babban birnin Urushalima yake, kuma al’umma, sarki da babban birnin suna wakiltar “kai.” Lalle ne, idan kun gaskata, za a tabbatar da ku. A cikin dangantakar da ke tsakanin mulkokin arewa da kudu, Yahuda shi ne “kai”; a can ne babban birnin yake, kuma ita ce birnin da Ubangiji ya zaɓa ya sa Sunansa. Mulkin arewa shi ne “jiki.” Saboda ridda ta Sulemanu Ubangiji ya tashe maƙiya a kan Sulemanu. Ɗaya daga cikin waɗannan maƙiyan shi ne Yerobowam, wanda ya zama sarki na farko na rarrabuwar mulkin Isra’ila na arewa.
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:)
Sai Yarobowam ɗan Nebat, Bafiramiyawa daga Zereda, bawan Sulemanu, wanda sunan uwarsa Zeruwa, gwauruwa ce, shi ma ya ɗaga hannunsa gāba da sarki. Kuma ga dalilin da ya sa ya ɗaga hannunsa gāba da sarki: Sulemanu ya gina Millo, ya kuma gyara ɓaraguzan katangar birnin Dawuda ubansa. Mutumin nan Yarobowam kuwa jarumi ne mai ƙarfin hali; da Sulemanu ya ga saurayin nan mai himma ne, sai ya naɗa shi shugaban dukan ayyukan gidan Yusuf. Sai ya faru a wannan lokaci, lokacin da Yarobowam ya fita daga Urushalima, annabi Ahija mutumin Shilo ya same shi a hanya; shi kuwa yana sanye da sabon tufa; su biyun kuwa su kaɗai ne a cikin fili. Sai Ahija ya kama sabon tufafin da yake sanye da shi, ya yayyanka shi kashi goma sha biyu. Sai ya ce wa Yarobowam, Ka ɗauki kashi goma domin kanka; gama ni Ubangiji, Allah na Isra’ila, na faɗa haka, Ga shi, zan yage mulkin daga hannun Sulemanu, in ba ka kabilu goma. (Amma shi zai sami kabila ɗaya saboda bawa na Dawuda, kuma saboda Urushalima, birnin da na zaɓa daga cikin dukan kabilan Isra’ila:)
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.
Saboda sun rabu da ni, suka bauta wa Ashtoret allahn Sidoniyawa, da Kemosh allahn Mowabawa, da Milkom allahn ’ya’yan Ammon, ba kuwa suka yi tafiya cikin hanyoyina ba, su aikata abin da yake daidai a idona, su kiyaye ƙa’idodina da hukunce-hukuncena, kamar yadda Dawuda ubansa ya yi. Duk da haka ba zan ƙwace dukan mulkin daga hannunsa ba; amma zan mai da shi sarki mai mulki dukan kwanakin ransa saboda Dawuda bawana, wanda na zaɓa, domin ya kiyaye umarnaina da ƙa’idodina. Amma zan karɓi mulkin daga hannun ɗansa, in ba ka shi, wato kabilu goma. Kuma ga ɗansa zan ba kabila ɗaya, domin Dawuda bawana ya kasance yana da fitila kullum a gabana a Urushalima, birnin da na zaɓa wa kaina domin in sa sunana a can. 1 Sarakuna 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.
Al’ummar da aka halitta sa’ad da Ezekiyel ya haɗa sanduna biyun za ta kasance da “Dawuda” a matsayin sarki, kuma Dawuda ya yi mulki daga Urushalima, wadda ita ce birnin babban birni inda Allah ya zaɓa ya sa sunansa. Kabilu goma na arewa alama ce ta jiki, kuma Urushalima alama ce ta kai. Saboda zunuban Manassa, aka kai Yahuda Babila cikin bauta a shekara ta 677 K.H.K., ta haka aka fara warwatsuwar “sau bakwai” a kan mulkin kudu. A wancan lokaci Ubangiji ya ƙi Urushalima.
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.
Duk da haka Ubangiji bai juyo daga tsananin babban hasalarsa ba, wadda fushinsa ya ƙuna da ita a kan Yahuza, saboda dukan tsokane-tsokan da Manassa ya tsokane shi da su. Sai Ubangiji ya ce, Zan kawar da Yahuza ma daga gabana, kamar yadda na kawar da Isra’ila; zan kuma ƙi wannan birni Urushalima wanda na zaɓa, da gidan da na ce, Sunana zai kasance a can. 2 Sarakuna 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.
A cikin “gidan” da ke Urushalima ne Ya zaɓa ya sa sunansa, kuma an yar da birnin da gidan, amma annabi Zakariya ya yi alkawari cewa Ubangiji zai sāke zaɓar Urushalima.
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.
Sai mala’ikan Ubangiji ya amsa ya ce, Ya Ubangijin runduna, har yaushe ba za ka jiƙan Urushalima da biranen Yahuda ba, waɗanda ka yi fushi da su a cikin waɗannan shekara saba’in? Sai Ubangiji ya amsa wa mala’ikan da yake magana da ni da kalmomi masu kyau da kalmomi masu ta’azantarwa. Saboda haka mala’ikan da yake zance da ni ya ce mini, Ka yi shela, kana cewa, Ga abin da Ubangijin runduna ya faɗa; Ina kishi domin Urushalima da Sihiyona da babban kishi. Ina kuma tsananin fushi da al’ummai waɗanda suke cikin kwanciyar hankali: gama ni ɗan kaɗan ne kawai na yi fushi, amma su kuwa suka taimaka wajen ƙara wahalar. Saboda haka ga abin da Ubangiji ya faɗa; Na komo Urushalima da jinƙai: za a gina gidana a cikinta, in ji Ubangijin runduna, kuma za a shimfiɗa igiyar awo a bisa Urushalima.
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.
Ka ƙara yin kira, kana cewa, “Ga abin da Ubangijin rundunoni ya faɗa: Biranena za su sāke yaduwa saboda wadata; Ubangiji kuma zai sāke ta’azantar da Sihiyona, ya kuma sāke zaɓen Urushalima.” Sa’an nan na ɗaga idanuna, na duba, ga kuwa ƙahoni huɗu. Sai na ce wa mala’ikan da yake magana da ni, “Waɗanne ne waɗannan?” Sai ya amsa mini ya ce, “Waɗannan su ne ƙahonin da suka warwatsa Yahuda, Isra’ila, da Urushalima.” Sai Ubangiji ya nuna mini maƙera huɗu. Sa’an nan na ce, “Me waɗannan suka zo yi?” Sai ya yi magana, yana cewa, “Waɗannan su ne ƙahonin da suka warwatsa Yahuda, har ba mai ɗaga kansa; amma waɗannan sun zo ne domin su tsoratar da su, su fitar da ƙahonin al’ummai, waɗanda suka ɗaga ƙahonsu a kan ƙasar Yahuda domin su warwatsa ta.”
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.
Na sāke ɗaga idanuna, na duba, sai ga wani mutum da igiyar awo a hannunsa. Sai na ce, Ina za ka? Ya ce mini, Don in auna Urushalima, in ga fādinta da tsawonta. Kuma ga shi, mala’ikan da yake magana da ni ya fita, wani mala’ika kuma ya fito don ya tarye shi, Ya ce masa, Ka ruga, ka faɗa wa wannan saurayi, kana cewa, Za a zauna a Urushalima kamar garuruwa marasa katanga, saboda yawan mutane da dabbobi a cikinta. Gama ni, in ji Ubangiji, zan zama mata katangar wuta kewaye da ita, kuma zan zama ɗaukaka a tsakiyarta. Kai, kai, ku fito, ku gudu daga ƙasar arewa, in ji Ubangiji: gama na warwatsa ku kamar iskoki huɗu na sammai, in ji Ubangiji. Ki ceci kanki, ya Sihiyona, wadda kike zaune tare da ‘yar Babila. Gama ga abin da Ubangiji Mai Runduna ya ce; Bayan ɗaukaka ya aiko ni zuwa ga al’ummai waɗanda suka washe ku: gama wanda ya taɓa ku yana taɓa ƙwayar idonsa.
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.
Gama, duba, zan kaɗa hannuna a kansu, kuma za su zama ganima ga bayinsu; sa’an nan za ku sani cewa Ubangijin runduna ya aiko ni. Ku raira waƙa, ku yi farin ciki, ya ‘yar Sihiyona; gama, duba, ina zuwa, zan kuwa zauna a tsakiyarki, in ji Ubangiji. Kuma al’ummai masu yawa za su haɗu da Ubangiji a ranar nan, su zama jama’ata; zan kuwa zauna a tsakiyarki, kuma za ki sani cewa Ubangijin runduna ya aiko ni gare ki. Ubangiji kuma zai gāji Yahuza a matsayin rabonsa a ƙasa mai tsarki, zai sāke zaɓen Urushalima. Ku yi shiru, ku dukan masu rai, a gaban Ubangiji; gama ya tashi daga mazauninsa mai tsarki. Zakariya 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.
An cika alkawuran Ubangiji na sake zaɓen Urushalima sa’ad da Isra’ila ta dā ta sāke gina Urushalima bayan bautarsu a Babila, amma annabawa sun fi magana game da kwanaki na ƙarshe fiye da kwanakin da suka rayu a cikinsu. An “ta da” Ubangiji “daga haikalinsa mai tsarki,” a ranar 22 ga Oktoba, 1844, sa’ad da ya tashi ya kuma motsa daga Wuri Mai Tsarki zuwa Wuri Mafi Tsarki, a lokacin da ya kamata “dukan nama” su “yi shiru” a gaban Ubangiji, gama ranar Kafarar zunubi ta kamantacciya ta iso, daidai da Habakkuk BIYU-ASHIRIN.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Amma Ubangiji yana cikin Haikalinsa mai tsarki; bari dukan duniya ta yi shiru a gabansa. Habakkuk 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.
A wannan lokaci, an gaya wa Yohanna a babi na goma sha ɗaya na Ru’ya ta Yohanna ya auna haikalin, wanda Zakariya ya gani sa’ad da ya “ɗaga” “idonsa kuma, ya duba, ga wani mutum da ma’aunin igiya a hannunsa”. Sa’an nan Zakariya ya ce, “Ina za ka?” Kuma Yohanna ya ce wa Zakariya, “Don in auna Urushalima, in ga faɗinta nawa ne, da tsawonta kuma nawa ne.” Tarihin sake gina Urushalima bayan bauta ta shekara saba’in, da kuma tarihin da ya fara a 1798 amma ya ƙare cikin tawaye lokacin da mala’ika na uku ya iso a 1844, dukansu suna bayyana aikin da ya fara a ranar 11 ga Satumba, 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.
Mulkin kudu, birnin Urushalima, da sarki Dawuda dukkansu su ne “kai” inda ya kamata a bayyana halin Allah. Mulkin arewa yana wakiltar “jiki”, kuma sa’ad da Ubangiji ya ƙaddara ya sāke “jinƙan Urushalima” ya kuma “ta’azantar da ita” ya kuma sāke “zaɓen ta”, yana nuna hatimcewar dubu ɗari da arba’in da huɗu ne, wanda ya haɗa da haɗuwar ƙasusuwan busassu matattu na Laodisiya, sannan daga baya a rayar da waɗannan ƙasusuwan su zama runduna mai ƙarfi.
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.
An wakilta wannan aiki a cikin Ezekiyel sura talatin da bakwai, kuma an wakilta shi ta wurin masarautun arewa da kudu, waɗanda suke ba da misali na aikin cika alkawarin alƙawari na rubuta dokarsa a kan zukata da tunanin mutum dubu ɗari da arba’in da huɗu. Daga cikin sanduna biyun, ɗaya, ɗaya kaɗai, aka bayyana a matsayin kai, kuma idan ka gaskata, idan idanunka za su iya ganewa, kunnuwanka kuma su iya fahimta, wannan yana bayyana ɗayan sandar a matsayin jiki.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a talifi na gaba.
“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.
“A bisa tubalin da Kristi da kansa ya aza, manzanni suka gina ikilisiyar Allah. A cikin Nassosi ana yawan amfani da hoton gina haikali domin a kwatanta ginin ikilisiya. Zakariya ya yi nuni ga Kristi a matsayin Reshe wanda zai gina haikalin Ubangiji. Ya kuma yi magana game da Al’ummai suna taimakawa cikin aikin, yana cewa: ‘Waɗanda suke can nesa za su zo su gina cikin haikalin Ubangiji;’ kuma Ishaya ya bayyana cewa, ‘’Ya’yan baƙi za su gina katangarka.’ Zakariya 6:12, 15; Ishaya 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.
Da yake rubutu game da ginin wannan haikali, Bitrus ya ce, “Da kuna zuwa gare shi, kamar zuwa ga dutse mai rai, wanda lalle mutane suka ƙi, amma Allah ya zaɓa, mai daraja kuwa, ku ma, kamar duwatsu masu rai, ana ginaku ku zama gida na ruhaniya, firistoci tsarkaka, domin ku miƙa hadayun ruhaniya, abin karɓa ga Allah ta wurin Yesu Almasihu.” 1 Bitrus 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.
“A cikin ma’adinan duniya na Yahudawa da Al’ummai manzanni suka yi aiki tuƙuru, suna fitar da duwatsu domin a ɗora su a kan harsashin gini. A cikin wasiƙarsa zuwa ga masu bi a Afisa, Bulus ya ce, ‘Yanzu fa, ba ku kuma baƙi da ’yan waje ba ne, sai dai ku ’yan ƙasa ne tare da tsarkaka, kuma ku na gidan Allah; aka kuma gina ku a bisa tushen manzanni da annabawa, Yesu Almasihu da kansa shi ne babban dutsen kusurwa; a cikinsa ne dukan ginin, da yake a haɗe yadda ya dace, ke girma ya zama haikali mai tsarki cikin Ubangiji: a cikinsa ne ku ma ake gina ku tare domin ku zama mazaunin Allah ta wurin Ruhu.’ Afisawa 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.
“Kuma zuwa ga Korintiyawa ya rubuta cewa: ‘Bisa ga alherin Allah da aka ba ni, kamar ƙwararren magini mai hikima, na kafa tushe, wani kuma yana ginawa a kai. Amma bari kowane mutum ya kula yadda yake ginawa a kai. Gama ba mai iya sa wani tushe dabam face wanda aka riga aka sa, wato Yesu Almasihu. To, in wani ya gina a kan wannan tushe da zinariya, azurfa, duwatsu masu daraja, itace, ciyawa, ƙaiƙayi; aikin kowane mutum za a bayyana shi sarai, gama ranar za ta bayyana shi, domin za a bayyana ta da wuta; wutar kuma za ta gwada aikin kowane mutum, ta irin nau’insa ne.” 1 Korintiyawa 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.
“Manzannin suka gina bisa tabbataccen tushe, wato Dutsen Madawwami. Zuwa ga wannan tushe suka kawo duwatsun da suka hako daga duniya. Ba tare da cikas ba ne masu-ginin suka yi aiki. Aikinsu ya kasance mai matuƙar wahala saboda hamayyar maƙiyan Almasihu. Dole suka yi gwagwarmaya da tsattsauran ra’ayi, son zuciya, da ƙiyayyar waɗanda suke gini a kan tushen ƙarya. Da yawa daga cikin waɗanda suka yi aiki a matsayin masu-gina ikkilisiya za a iya kamanta su da masu-gina katangar a zamanin Nehemiya, waɗanda aka rubuta game da su cewa: ‘Waɗanda suka gina a kan katangar, da waɗanda suka ɗauki kaya, tare da waɗanda suke loda wa, kowa da hannu ɗaya yana aiki a cikin aikin, da ɗayan hannun kuma yana riƙe da makami.’ Nehemiya 4:17.” Ayyukan Manzanni, 595–597.