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.

Apre Ezekyèl fin dekri pwosesis kote de nasyon yo vin fè youn, li idantifye apre sa ke wa David pral gouvène nasyon an, e ke li pral antre nan alyans avèk yo, e ke tant li a pral avèk yo.

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.

Yo p ap ankò souye tèt yo ak zidòl yo, ni ak bagay abominab yo, ni ak okenn nan transgresyon yo; men m ap delivre yo soti nan tout kote yo te rete kote yo te peche, epi m ap pirifye yo; konsa y ap pèp pa m, e mwen menm m ap Bondye pa yo. E David, sèvitè m nan, ap wa sou yo; e yo tout ap gen yon sèl bèje; yo va mache tou nan jijman mwen yo, y ap obsève lwa mwen yo, epi y ap mete yo an pratik. Yo va rete nan peyi mwen te bay Jakòb, sèvitè m nan, kote zansèt nou yo te rete a; yo va rete ladan l, yo menm, pitit yo, ak pitit pitit yo pou tout tan; e David, sèvitè m nan, va chèf yo pou tout tan. Anplis, m ap fè yon alyans lapè ak yo; se va yon alyans etènèl avèk yo; m ap tabli yo, m ap fè yo vin anpil, epi m ap mete Tanp mwen an nan mitan yo pou tout tan. Tant mwen an va avèk yo tou; wi, mwen va Bondye pa yo, e yo va pèp pa m. E nasyon yo va konnen se mwen menm Senyè a ki mete Izrayèl apa, lè Tanp mwen an va nan mitan yo pou tout tan. Ezekyèl 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.”

Ezekyèl chapit trant-sèt la bay yon prezantasyon trè detaye sou sele san karant-kat mil yo. De bwa yo, ki pou yo vin tounen yon sèl nasyon lè divinite ini ak limanite, epi y ap gen yon wa sou yo. Sèl nasyon sa a se legliz Bondye a nan dènye jou yo, ki se san karant-kat mil yo. De bwa yo se de peryòd dispèsyon wayòm nò a ak wayòm sid Izrayèl la. De bwa sa yo se sila Pòl idantifye kòm “kò a,” pandan li idantifye Kris la tou kòm “tèt” kò sa a. Ezekyèl idantifye “tèt” Pòl la kòm “wa David,” epi “kò a” kòm “yon sèl nasyon.”

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.

Nan mesaj ki te bay Advantis la an 1856, jan sa reprezante nan seri ki pa t fini sou “sèt tan” Hiram Edson te ekri an 1856, Edson fè referans ak pwofesi swasant-senk ane ki nan Ezayi, chapit sèt la, kòm pwen referans biblik pou pwen depa toude peryòd sèt tan yo. Pwofesi tan swasant-senk ane a plase nan yon kontèks enigmatik, menm jan ak pasaj nan liv Revelasyon an ki di: “Moun ki gen zòrèy, se pou l tande.” Si ou gen je ki kapab wè, ak zòrèy ki kapab konprann, gen yon bagay ki vrèman mèvèye nan pasaj sa a.

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.

Paske tèt Siri se Damas, e tèt Damas se Rezin; epi nan swasannsenk ane, Efrayim pral kraze, pou l pa yon pèp ankò. E tèt Efrayim se Samari, e tèt Samari se pitit gason Remalya a. Si nou pa vle kwè, sèten nou pap rete fèm. Ezayi 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.

Pwofesi swasannk an te kòmanse an 742 av. J.-K., epi anndan swasannk ane sa yo, diznèf ane pi ta, an 723 av. J.-K., yo te mennen wayòm nò Izrayèl la an esklavaj pa Lasiri; epi lè ane sa yo te rive nan bout yo an 677 av. J.-K., yo te mennen Manase an kaptivite Babilòn. Swasannk ane sa yo te reprezante tou nan akonplisman fen dispèsyon de nasyon yo, ki te dwe vin tounen yon sèl baton nan narasyon Ezekyèl la. Yo te make 1798, 1844 ak 1863, respektivman. Nan vèsè ki idantifye mesaj ki te rejte an 1863 la, gen yon revelasyon pwofetik espesyal kote pwofesi a anvlopé.

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.

Se revelasyon an ki fè konnen “tèt” yon nasyon se vil kapital li, epi “tèt” vil kapital la se wa a. Li bay de temwen pou revelasyon sa a, epi answit li mennen tout pwofesi a ak revelasyon an nan yon konklizyon avèk devinèt sa a: “Si nou pa vle kwè, sètènman nou p ap tabli.” Si nou pa kwè wa a se tèt la, epi tèt la se vil kapital la, lè sa a nou p ap tabli.

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.

Nasyon Ezekyèl la, ki pwodui lè yo mete ansanm de baton wayòm nò a ak wayòm sid la, te dwe gen yon wa, ki se yon tèt, ki se vil kapital nasyon an. Tout pasaj Ezekyèl la ap pale sou karakteristik pwofetik sele san karannkat mil yo, ki reprezante mete ansanm Divinite ak limanite pandan peryòd sonèt setyèm twonpèt Islam lan nan twazyèm malè a.

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.

Jou sonèt Setyèm Twonpèt la, nan Revelasyon chapit dis la, te kòmanse lè te gen pou “pa gen tan ankò,” sa ki te 22 oktòb 1844, lè twazyèm zanj lan te rive. Nan pwen sa a, Jan te fè eksperyans anmè dat sa a, epi se la menm yo te di l mezire tanp lan, men kite sou kote istwa mil de san swasant ane yo kote yo te foule Tanp lan ak lame a anba pye, paske peryòd sa a te bay moun lòt nasyon yo.

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.

Epi zanj ki m te wè a, ki te kanpe sou lanmè a ak sou tè a, leve men li anlè nan syèl la, epi li sèmante pa Sila a ki viv pou tout tan ak pou letènite, ki kreye syèl la ak tout sa ki ladan l, tè a ak tout sa ki ladan l, lanmè a ak tout sa ki ladan l, ke p ap gen tan ankò; men nan jou vwa setyèm zanj lan, lè li pral kòmanse kònen twonpèt la, mistè Bondye a pral akonpli, jan li te fè konnen sa bay sèvitè li yo, pwofèt yo. Epi vwa mwen te tande soti nan syèl la pale avè m ankò, li di: Ale, pran ti liv ki louvri a nan men zanj ki kanpe sou lanmè a ak sou tè a.

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.

Epi mwen ale bò kot zanj lan, epi mwen di li: Ban m ti liv la. Epi li di m: Pran li, epi manje li nèt; li va fè vant ou anmè, men nan bouch ou li va dous tankou siwo myèl. Epi mwen pran ti liv la nan men zanj lan, epi mwen manje li nèt; epi li te nan bouch mwen dous tankou siwo myèl; epi kou mwen fin manje li, vant mwen vin anmè. Epi li di m: Ou dwe pwofetize ankò devan anpil pèp, ak nasyon, ak lang, ak wa. Epi yo ban mwen yon wozo ki te tankou yon baton; epi zanj lan te kanpe, li t ap di: Leve, epi mezire tanp Bondye a, ak lotèl la, ak moun k ap adore ladan l yo. Men lakou ki andeyò tanp lan, kite l deyò, epi pa mezire li; paske yo bay li bay moun lòt nasyon yo; epi yo va foule vil sen an anba pye pandan karantde mwa. Revelasyon 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.

Tanp lan Jan te dwe mezire 22 oktòb 1844 la, se tanp ki te gen adoratè “ladan li” a. Lakou a te dwe kite deyò. Tanp ki gen yon lotèl, e ki gen adoratè ladan li tou, se Kote Sen an nan sanktyè ki nan syèl la. Te gen yon lotèl nan lakou a, men sa te dwe rete deyò; konsa, sèl lòt lotèl ki nan sanktyè Bondye a se lotèl lansan an ki chita nan Kote Sen an. Lè twazyèm zanj lan te rive an 1844, sa ki te tipifye rive twazyèm zanj lan nan kòmansman tan sele a, 11 septanm 2001, tanp lan te konpoze sèlman de de apatman.

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.

Lieu Saint la te yon senbòl Legliz la, ke Pòl idantifye kòm kò a, epi Sentespri a te yon senbòl tèt kò a. Lieu Saint la se yon senbòl limanite, epi Sentespri a se senbòl divinite. Lotèl la, ak lafimen ki t ap monte soti sou lotèl la, ki te leve epi antre nan Sentespri a, reprezante pwen kote limanite te konekte ak divinite. Limanite ka sèlman antre nan Sentespri a pa lafwa, men eksperyans moun fidèl yo sitiye nan Lieu Saint la.

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.

La, yo dwe manje Pawòl Bondye a, jan pen ki sou tab pen prezantasyon an reprezante sa. La, yo dwe kite limyè yo briye devan lèzòm, epi bay Papa yo ki nan syèl la glwa, jan lanp sèt branch la reprezante sa, e yo fè nou konnen li reprezante Legliz la. La, yo dwe ini ak divinite pandan lapriyè yo ap monte, ansanm ak merit Kris la, rive jis nan prezans menm Bondye a.

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.

Depi 1798 rive 1844, Achitèk Tanp lan te leve yon tanp limanite ke Li te gen entansyon ini ak tanp divinite Li a, men limanite te revòlte. Apati 2001, Li ankò ap leve tanp limanite a, ki reprezante kòm san karant-kat mil yo. Dapre Ezekyèl, “wa David” dwe renye sou nasyon an, ki transfòme soti nan yon vale zo sèch mò Lawodiseyen, pou l tounen lame pisan ki leve kòm yon drapo nan lwa dimanch k ap vini talè a.

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.

Sid la sid wayòm Jida a se kote vil kapital Jerizalèm te ye, epi nasyon an, wa a ak kapital la reprezante “tèt” la. Sètènman, si nou kwè, n ap vin fèm. Nan relasyon ant wayòm nò a ak wayòm sid la, Jida te “tèt” la; se la kapital la te ye, e se vil Seyè a te chwazi pou mete non Li. Wayòm nò a te “kò” a. Poutèt apostazi Salomon an, Seyè a te leve advèsè kont Salomon. Youn nan advèsè sa yo se te Jeroboram, ki te vin premye wa wayòm nò Izrayèl la apre divizyon an.

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:)

Epi Jewoboram, pitit gason Neba a, yon Efratyen ki soti Zereda, sèvitè Salomon an, ki manman l te rele Zeruwa, yon fanm vèv, se li menm tou ki leve men kont wa a. Men rezon ki fè li te leve men kont wa a: Salomon te bati Milo, epi li te repare twou ki te nan miray lavil David, papa li a. Nonm sa a, Jewoboram, te yon gason vanyan; epi lè Salomon wè jenn gason an te travayè, li mete l chèf sou tout travay kay Jozèf la. Epi, nan menm tan sa a, lè Jewoboram t ap soti Jerizalèm, pwofèt Akija, moun Silo a, jwenn li sou chemen an; li menm te vlope tèt li ak yon rad nèf; epi yo toude te pou kont yo nan chan an. Lè sa a, Akija pran rad nèf ki te sou li a, li chire l an douz moso. Epi li di Jewoboram: Pran dis moso pou ou; paske men sa Seyè a, Bondye Izrayèl la, di: Gade, m ap chire wayòm nan soti nan men Salomon, e m ap ba ou dis branch fanmi yo. (Men li menm ap gen yon branch fanmi, poutèt David, sèvitè mwen an, epi poutèt Jerizalèm, lavil mwen te chwazi a pami tout branch fanmi Izrayèl yo:)

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.

Paske yo te abandone mwen, epi yo adore Ashtorèt, deyès moun Sidon yo, Kemoch, dye Moabit yo, ak Milkom, dye pitit Amon yo; epi yo pa mache nan chemen mwen yo, pou yo fè sa ki dwat devan je m, epi pou yo kenbe lwa mwen yo ak jijman mwen yo, jan David, papa li, te fè a. Men, mwen p ap wete tout wayòm nan nan men li; okontrè, m ap fè li chèf pandan tout jou lavi li, poutèt David, sèvitè mwen an, mwen te chwazi a, paske li te kenbe kòmandman mwen yo ak lwa mwen yo. Men, m ap wete wayòm nan nan men pitit gason li a, epi m ap ba ou li, sa vle di dis tribi. Epi, bay pitit gason li a, m ap bay yon sèl tribi, pou David, sèvitè mwen an, ka toujou gen yon limyè devan mwen nan Jerizalèm, vil mwen te chwazi a pou m mete non mwen la. 1 Wa 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.

Nasyon ki te kreye lè Ezekyèl te mete de bwa yo ansanm nan te dwe gen “David” kòm wa, e David te gouvènen depi Jerizalèm, ki se vil kapital la kote Bondye te chwazi mete non Li. Dis tribi nò yo te yon senbòl kò a, e Jerizalèm te senbòl tèt la. Akoz peche Manase yo, Jida te mennen an kaptivite Babilòn nan ane 677 anvan Jezikri, konsa sa te kòmanse dispèsyon “sèt fwa” yo kont wayòm sid la. Nan moman sa a, Seyè a te rejte Jerizalèm.

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.

Sepandan, Seyè a pa t vire do bay gwo kòlè li a, ni li pa t detounen lwen fòs raj li a, avèk ki kòlè li te limen kont Jida, poutèt tout pwovokasyon Manase te fè pou pwovoke l. Epi Seyè a di: M ap wete Jida tou devan je mwen, menm jan mwen te wete Izrayèl; m ap rejte vil sa a, Jerizalèm, ke mwen te chwazi a, ansanm ak kay sa a kote mwen te di: Non mwen va la. 2 Wa 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.

Se te nan “kay” ki nan Jerizalèm Li te chwazi mete non Li; epi yo te rejte lavil la ak kay la, men Zakari te fè yon pwomès ke Senyè a t ap yon lòt fwa ankò chwazi Jerizalèm.

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.

Lè sa a, zanj Senyè a pran lapawòl, li di: O Senyè dèzame yo, konbyen tan ankò ou p ap gen pitye pou Jerizalèm ak pou vil Jida yo, kont yo menm ou te gen endiyasyon pandan swasanndis ane sa yo? E Senyè a reponn zanj ki t ap pale avè m nan avèk bon pawòl ak pawòl konsolasyon. Konsa, zanj ki t ap kominike avè m nan di m: Rele byen fò, di konsa: Men sa Senyè dèzame yo di: Mwen fè jalouzi pou Jerizalèm ak pou Siyon avèk yon gwo jalouzi. E mwen trè fache anpil kont nasyon yo ki alèz yo; paske mwen te fache sèlman yon ti kras, men yo menm yo te ede avanse aflije a. Se poutèt sa, men sa Senyè a di: Mwen retounen Jerizalèm avèk mizèrikòd; kay mwen an pral bati ladan l, se sa Senyè dèzame yo di, e yon kòd mezi pral lonje sou Jerizalèm.

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.

Rele ankò, di konsa: Men sa Seyè ki gen tout pouvwa yo di: Vil mwen yo va gaye ankò poutèt pwosperite; Seyè a va konsole Siyon ankò, e li va chwazi Jerizalèm ankò. Lè sa a, mwen leve je m, mwen wè, epi gade, te gen kat kòn. Epi mwen di zanj ki t ap pale avè m nan: Ki sa sa yo ye? E li reponn mwen: Sa yo se kòn ki te gaye Jida, Izrayèl, ak Jerizalèm. Epi Seyè a fè m wè kat bòs chapant. Lè sa a, mwen di: Ki sa sa yo vini pou yo fè? E li pale, li di: Men kòn ki te gaye Jida yo, yon jan pou pesonn pa t ka leve tèt li; men sa yo vini pou fè yo tranble, pou jete deyò kòn nasyon yo, ki te leve kòn yo sou peyi Jida a pou gaye li.

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.

Mwen leve je m ankò, mwen gade, epi gade, te gen yon nonm ki te gen yon kòd pou mezire nan men l. Lè sa a, mwen di: Ki kote w prale? Epi li di m: Pou m mezire Jerizalèm, pou m wè ki lajè li ye, ak ki longè li ye. Epi gade, zanj ki t ap pale avè m nan soti, epi yon lòt zanj soti vin rankontre l, epi li di l: Kouri, pale ak jenn gason sa a, di li: Jerizalèm pral rete tankou vil san miray, poutèt kantite moun ak bèt k ap ladan l yo. Paske mwen menm, se Seyè a ki di sa, m ap pou li tankou yon miray dife toutotou, e m ap glwa ki nan mitan li. An n ale! An n ale! Sòti, epi kouri kite peyi nò a, se Seyè a ki di sa. Paske mwen gaye nou toupatou tankou kat van syèl la, se Seyè a ki di sa. Delivre tèt ou, O Siyon, ou menm k ap rete avèk pitit fi Babilòn nan. Paske men sa Seyè dèzame yo di: Apre laglwa li voye m bay nasyon ki te piye nou yo; paske moun ki manyen nou, se grenn je li li manyen.

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.

Paske, gade, mwen pral leve men m sou yo, e yo pral tounen piyaj pou pwòp sèvitè pa yo; epi n’a konnen Se SENYÈ ki gen tout lame yo ki voye m. Chante ak kè kontan, pran lajwa, O pitit fi Siyon; paske, gade, mwen vini, e m pral rete nan mitan ou, se SENYÈ a ki di sa. E anpil nasyon pral mete tèt yo ansanm ak SENYÈ a nan jou sa a, e yo pral pèp mwen; e m pral rete nan mitan ou, e w’a konnen Se SENYÈ ki gen tout lame yo ki voye m ba ou. E SENYÈ a pral pran Jida kòm pòsyon pa l nan peyi ki sen an, e li pral chwazi Jerizalèm ankò. Se pou tout chè rete an silans devan SENYÈ a; paske li leve soti nan kay ki sen li a. Zakari 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.

Pwomès Senyè a ke l t ap chwazi Jerizalèm ankò te akonpli lè ansyen Izrayèl te rebati Jerizalèm apre kaptivite yo nan Babilòn; men, pwofèt yo pale plis sou dènye jou yo pase sou jou kote yo menm yo t ap viv la. Senyè a te “leve soti nan tanp sen li a,” le 22 oktòb 1844, lè Li te leve e Li te deplase soti nan Kote Sen an pou antre nan Kote Ki Pi Sen an; nan moman sa a, “tout chè” te dwe “rete an silans” devan Senyè a, paske Jou Ekspyasyon antitipik la te rive, ann amoni ak Abakouk 2:20.

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

Men, Seyè a nan tanp sen li a: se pou tout tè a rete an silans devan li. Abakik 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.

Nan epòk sa a, Jan, nan chapit onz nan Revelasyon, te resevwa lòd pou mezire tanp lan, tanp Zakari te wè a lè li “leve” “je l ankò, li gade, epi men yon nonm ki te gen yon kòd mezi nan men li”. Lè sa a, Zakari di: “Kote ou prale?” Epi Jan di Zakari: “Pou mezire Jerizalèm, pou wè ki lajè li, epi ki longè li.” Istwa rebatisman Jerizalèm apre kaptivite swasanndizan an, ak istwa ki te kòmanse an 1798 men ki te fini nan rebelyon lè twazyèm zanj lan te rive an 1844, toude idantifye travay ki te kòmanse 11 septanm 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.

Wayòm sid la, vil Jerizalèm nan, ak wa David se tout “tèt” kote karaktè Bondye dwe manifeste. Wayòm nò a reprezante “kò” a, epi lè Senyè a te detèmine pou yon fwa ankò “gen pitye pou Jerizalèm” epi pou “konsole li” epi pou yon fwa ankò “chwazi li”, Li ap idantifye sele san karannkat mil yo, ki gen ladan l reyinisyon zo sèch mò Lawodise yo ansanm, epi apre sa revivifikasyon zo sa yo pou yo tounen yon lame pisan.

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.

Travay sa a reprezante nan Ezekyèl chapit trannsèt la, epi li reprezante pa wayòm nò a ak wayòm sid la, ki bay yon konparezon sou travay akonplisman pwomès alyans lan pou ekri lalwa Li sou kè ak lespri san karannkat mil yo. Pami de bwa yo, se youn, e youn sèl, ki idantifye kòm tèt la; e si nou kwè, si je nou ka wè epi zòrèy nou ka konprann, sa idantifye lòt bwa a kòm kò a.

We will continue this study in the next article.

Nou pral kontinye etid sa a nan pwochen atik la.

“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.

“Sou fondasyon Kris la menm te poze a, apot yo te bati legliz Bondye a. Nan Ekriti yo, yo sèvi souvan ak imaj konstriksyon yon tanp pou ilistre batiman legliz la. Zakari fè referans ak Kris kòm Branch lan ki t ap bati tanp Seyè a. Li pale de moun lòt nasyon yo kòm moun ki t ap ede nan travay la: ‘Moun ki lwen yo va vini, y ap bati nan tanp Seyè a;’ epi Ezayi deklare: ‘Pitit etranje yo va rebati miray ou yo.’ Zakari 6:12, 15; Ezayi 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.

“Konsènan konstriksyon tanp sa a, Pyè di: ‘Lè n ap pwoche bò kote Li, menm jan ak yon wòch vivan, moun yo te rejte vre, men Bondye te chwazi l, e li gen anpil valè, nou menm tou, tankou wòch vivan, y ap bati nou pou nou vin yon kay espirityèl, yon prètriz sen, pou nou ofri sakrifis espirityèl ki akseptab devan Bondye pa mwayen Jezikri.’ 1 Pyè 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.

“Nan karyè mond jwif la ak mond moun lòt nasyon yo, apot yo te travay, yo t ap rale wòch pou poze sou fondasyon an. Nan lèt li te ekri bay kwayan ki te Efèz yo, Pòl te di: ‘Koulye a, nou pa etranje ankò ni moun deyò, men nou se sitwayen ansanm ak sen yo, e nou fè pati kay Bondye a; nou bati sou fondasyon apot yo ak pwofèt yo, Jezi Kris li menm se Wòch Kwen prensipal la; se nan li tout batiman an, byen ajiste ansanm, ap grandi pou l vin yon tanp sen nan Senyè a: se nan li nou menm tou nou bati ansanm pou nou vin tounen yon kote Bondye rete pa mwayen Lespri a.’ Efezyen 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.

Epi li te ekri moun Korent yo: “Dapre gras Bondye ki te ban mwen an, tankou yon bòs mason saj, mwen mete fondasyon an, epi yon lòt ap bati sou li. Men, se pou chak moun veye kijan li bati sou li. Paske okenn moun pa ka poze yon lòt fondasyon pase sa ki deja poze a, ki se Jezi Kris. Kounye a, si yon moun bati sou fondasyon sa a ak lò, ajan, pyè presye, bwa, zèb sèk, pay; travay chak moun va vin parèt aklè; paske jou a va fè sa konnen, dèske l ap revele nan dife; epi dife a va pase travay chak moun nan éprèv pou montre ki kalite li ye.” 1 Korentyen 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.

“Apot yo te bati sou yon fondasyon ki sèten, sètadi Wòch tout tan yo. Se sou fondasyon sa a yo te pote wòch yo te rache nan monn nan. Se pa t san antrav konstriktè yo te travay. Travay yo te vin ekstrèmman difisil akoz opozisyon lènmi Kris yo. Yo te oblije lite kont fanatism, prejije, ak rayisman moun sa yo ki t ap bati sou yon fo fondasyon. Anpil nan moun ki te travay kòm konstriktè legliz la te kapab konpare ak moun ki te bati miray la nan tan Neyemi an, sou yo menm li ekri: ‘Moun ki t ap bati miray la, ak moun ki t ap pote chay, ansanm ak moun ki t ap chaje yo, chak moun t ap travay ak yon men nan travay la, epi ak lòt men an li te kenbe yon zam.’ Neyemi 4:17.” Acts of the Apostles, 595–597.