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.

Sawisé Yéhezkièl njlentrehaké proses anané loro bangsa dadi siji, banjur dhèwèké nandhesaké yèn bangsa iku bakal dipréntah déning Sang Prabu Dawud, lan yèn Panjenengané bakal lumebu ing prajanjian karo wong-wong mau lan yèn Kémah Suci Panjenengané bakal ana ing tengahé wong-wong mau.

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.

Lan wong-wong mau ora bakal najisaké awaké dhéwé menèh srana brahalané, utawa srana barang-barang kang njijiki, utawa srana samubarang kaluputané; nanging Aku bakal ngluwari wong-wong mau saka sakehing papan panggonané, ing kono wong-wong mau wis padha nglakoni dosa, lan Aku bakal nucèkaké wong-wong mau; mangkono wong-wong mau bakal dadi umat-Ku, lan Aku bakal dadi Allahé. Lan Dawud, abdining-Ku, bakal dadi raja ing sandhuwuré wong-wong mau; lan kabèh mau bakal duwe siji pangon: wong-wong mau uga bakal lumaku manut paukuman-Ku, lan netepi pranatan-Ku, sarta nglakoni iku. Lan wong-wong mau bakal manggon ana ing tanah kang wus Dakparingaké marang Yakub, abdining-Ku, ing panggonan leluhuré padha manggon; lan wong-wong mau bakal manggon ana ing kono, iya wong-wong mau, lan anak-anaké, lan putu-putuné ing salawas-lawasé; lan Dawud, abdining-Ku, bakal dadi pangérané ing salawas-lawasé. Salajengipun Aku bakal damel prejanjian katentreman kaliyan wong-wong mau; punika badhé dados prejanjian langgeng kaliyan wong-wong mau; lan Aku badhé netepaken wong-wong mau, lan ngakehaken wong-wong mau, sarta masang pasucèn-Ku ana ing tengah-tengahé wong-wong mau ing salawas-lawasé. Tarub-Ku uga bakal ana bebarengan karo wong-wong mau: iya, Aku bakal dadi Allahé, lan wong-wong mau bakal dadi umat-Ku. Lan para bangsa liya bakal padha sumurup manawa Aku iki Pangéran kang nucèkaké Israèl, manawa pasucèn-Ku ana ing tengah-tengahé wong-wong mau ing salawas-lawasé. Yèheskèl 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.”

Bab telung puluh pitu ing kitab Yehezkiel maringi sawijining panyajian kang cetha banget lan rinci ngenani panyegelan wong satus patang puluh papat èwu. Loro teken kang bakal dadi siji bangsa nalika kaallahan dipasaraké karo kamanungsan, lan bakal ana raja kang mrentah ing sandhuwuré. Siji bangsa iku yaiku pasamuwané Allah ing dina-dina wekasan, yaiku wong satus patang puluh papat èwu. Loro teken iku yaiku loro mangsa panyebaran kanggo karajan lor lan karajan kidul Israèl. Loro teken mau yaiku wong-wong kang déning Paulus diarani “badan,” nalika piyambakipun uga ngenali Kristus minangka “sirah” saka badan iku. Yehezkiel ngenali “sirah” miturut Paulus iku minangka “Raja Dawud,” lan “badan” iku minangka “siji bangsa.”

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.

Ing pesen kang diparingake marang Adventisme ing taun 1856, kaya dene kawewakili déning rerangkèn sing durung rampung babagan “pitung mangsa” déning Hiram Edson ing taun 1856, Edson nyebut Yesaya, bab pitu, yaiku ramalan bab sewidak lima taun, minangka titik rujukan Alkitabiah tumrap wiwitaning loro-loroné période pitung mangsa. Ramalan wektu sewidak lima taun iku katetepaké ing sajroning sawijining konteks kang énakmatik, padha karo pérangan-pérangan ing kitab Wahyu kang ngandika, “he who hath ears, let him hear.” Manawa kowé duwé mripat kang bisa nyumurupi, lan kuping kang bisa mangertèni, ana sawijining prakara kang banget nggumunakaké ing pérangan iku.

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.

Awit sirahing Siria iku Damsyik, lan sirahing Damsyik iku Rezin; lan sajrone suwidakan lan limang taun Éfraim bakal remuk, satemah ora dadi bangsa manèh. Lan sirahing Éfraim iku Samaria, lan sirahing Samaria iku putrané Remalya. Manawa kowé padha ora pracaya, mesthi kowé ora bakal diteguhaké. Yesaya 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.

Ramalan nem puluh lima taun punika wiwit ing taun 742 SM, lan ing salebeting nem puluh lima taun punika, sangang welas taun salajengipun, ing taun 723 SM, karajan sisih lor Israel kabekta dados batur-tawanan déning Asyur, lan nalika taun-taun punika rampung ing taun 677 SM, Manasye kabekta dados tawanan déning Babil. Nem puluh lima taun punika ugi kagambaraken wonten ing panggenapan-panggenapan wekasan saking pamecaripun kalih bangsa punika, ingkang badhé dados satunggal tongkat wonten ing cariyosipun Yehezkiel. Punika nandhani taun 1798, 1844, lan 1863, miturut urut-urutanipun. Ing ayat-ayat ingkang ngenali piwucal ingkang kasamparaken ing taun 1863, wonten satunggaling wahyu ramalan ingkang mirunggan, ing pundi ramalan punika dipunwungkus.

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.

Iku minangka wahyu yèn “sirah” sawijining bangsa iku kutha krajané, lan yèn “sirah” kutha krajan iku ratu. Iki maringi rong seksi tumrap wahyu iki, banjur nggawa sakabèhé wangsit lan wahyu mau menyang sawijining panutup kanthi pepindhan kang ngemu wewadi, mangkéné: “Yèn kowé ora precaya, satemené kowé ora bakal diteguhaké.” Manawa kowé ora precaya yèn ratu iku sirah, lan yèn sirah iku kutha krajan, temenan kowé ora bakal diteguhaké.

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.

Bangsa Yehezkiel sing kawangun lumantar panyawijiné loro teken saka karajan lor lan kidul, kudu nduwèni ratu, yaiku sirah, yaiku kutha krajané bangsa iku. Kabèh pérangan wacana Yehezkiel iku ngandika bab ciri-ciri kenabian saka panyegelan satus patang puluh papat ewu, kang nglambangaké panyawijiné Ketuhanan karo kamanungsan sajroning mangsa muni trompèt kapitu saka Islam ing bilai katelu.

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.

Dina-dina swarané Trompet kapitu, ing Wahyu pasal sepuluh, kawiwitan nalika bakal ana “wektu ora ana manèh,” yaiku tanggal 22 Oktober 1844, nalika malaékat katelu rawuh. Ing wektu iku Yokanan ngalami paité tanggal mau, lan nalika iku uga dhèwèké didhawuhi ngukur Padaleman Suci, nanging nyingkirna sajarah rolas atus sewidak taun bab kakethoké Padaleman Suci lan wadyabala, awit mangsa iku wis kaparingaké marang para bangsa liya.

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.

Lan malaékat kang dakdeleng ngadeg ana ing sadhuwuring segara lan ing sadhuwuring bumi ngangkat astané menyang swarga, lan sumpah demi Panjenengané kang gesang ing salawas-lawasé, kang nitahaké swarga lan sakehing isiné, lan bumi lan sakehing isiné, lan segara lan sakehing isiné, yèn wektu ora bakal ana manèh; nanging ing dina-dinané swarané malaékat kapitu, nalika dhèwèké wiwit muni, rahasia Allah bakal kasampurnakaké, kaya kang wus Panjenengané wartakaké marang para abdiné, yaiku para nabi. Lan swara kang dakrungu saka swarga iku ngandika marang aku manèh, pangandikané: Lungaa, jupuken kitab cilik kang kabuka ing tangané malaékat kang ngadeg ana ing sadhuwuring segara lan ing sadhuwuring bumi.

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.

Lan aku sowan marang malaékat mau lan ngandika marang dhèwèké, “Wènèhna aku kitab cilik iku.” Dhèwèké banjur ngandika marang aku, “Jupuken, lan panganen nganti entèk; iku bakal ndadèkaké wetengmu pait, nanging ana ing tutukmu bakal legi kaya madu.” Lan aku njupuk kitab cilik mau saka tangané malaékat iku, banjur dakpangan nganti entèk; lan ana ing tutukku legi kaya madu; nanging sanalika sawisé dakpangan, wetengku dadi pait. Lan dhèwèké ngandika marang aku, “Kowé kudu medhar wangsit manèh ana ing ngarepé akèh bangsa, lan para umat, lan basa-basa, lan para ratu.” Lan aku kaparingan galah kang kaya teken; lan malaékat mau jumeneng sarta ngandika, “Ngadega, lan ukuren Padalemané Allah, lan mesbah, lan wong-wong kang padha nyembah ana ing kono. Nanging plataran kang ana ing sanjabané Padaleman Suci iku singgirana, aja diukur; awit iku wus dipasrahaké marang para bangsa liya: lan kutha suci bakal diinjak-injak déning wong-wong mau patang puluh loro sasi.” Wahyu 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.

Padaleman Suci sing kudu diukur déning Yohanes ing tanggal 22 Oktober 1844 iku yaiku padaleman sing ana para panyembah “ing jeroné.” Pelatarané kudu ditinggalaké. Padaleman sing nduwèni mesbèh, lan uga ana para panyembah ing jeroné, iku yaiku Papan Suci saka papan suci swarga. Ana mesbèh ing pelataran, nanging iku kudu ditinggalaké, mula mung ana siji mesbèh liyané ing papan suci Allah, yaiku mesbèh dupa sing dumunung ana ing Papan Suci. Nalika tekane malaékat katelu ing taun 1844, sing nglambangaké tekane malaékat katelu ing wiwitaning wektu panyegelan ing tanggal 11 September 2001, padaleman iku mung dumadi saka rong ruangan.

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.

Papan Suci iku minangka pralambang Pasamuwan, kang déning Paulus diarani badan, lan Papan Mahasuci iku minangka pralambang sirahing badan. Papan suci iku minangka pralambang kamanungsan, lan Papan Mahasuci iku minangka pralambang kaallahan. Misbyah, lan kukus kang munggah saka misbyah, kang munggah lan mlebu ing Papan Mahasuci, nggambarake titik ing ngendi kamanungsan kasambung karo kaallahan. Manungsa mung bisa mlebu ing Papan Mahasuci lumantar pracaya, nanging pangalamané para wong pracaya dumunung ana ing Papan Suci.

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.

Ing kana padha kudu mangan Sabdaning Allah, kaya dene kagambarake déning roti-roti ing ndhuwur méja roti paseksen. Ing kana padha kudu nglilakaké pepadhangé sumunar ana ing ngarsané manungsa, lan ngluhuraké Rama kaswargané, kaya dene kagambarake déning dian sing pitu pangé, kang wis dipratelakake marang kita minangka pralambangé Pasamuwan. Ing kana padha kudu nyawiji karo kaallahan déné pandongané munggah bebarengan karo kasaénan-kasaénaning Kristus nganti tumeka ing ngarsané Sang Ilahi piyambak.

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.

Wiwit taun 1798 nganti 1844, Sang Arsitek Padaleman Suci ngedegaké sawijining padaleman kamanungsan kang dipunmaksudaké kanggo dipunsawijèkaké karo padaleman kaallahanipun, nanging kamanungsan mbalela. Wiwit taun 2001, Panjenenganipun sapisan manèh lagi ngedegaké padaleman kamanungsan, kang dipunlambangaké minangka satus patang puluh papat èwu. Miturut Yéheskèl, “Sang Prabu Dawud” badhé mrentah ngungkuli bangsa mau, kang dipunowahi saka lembah balung-balung Laodikia kang garing lan mati, dados wadya-bala ingkang santosa, kang dipunangkat dados panji nalika angger-angger Minggu ingkang badhé enggal rawuh.

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.

Karajan kidul Yehuda iku papan dununge kutha krajan Yerusalem, lan bangsa, ratu, lan kutha krajan iku makili “sirah.” Satemene, manawa kowe pracaya, kowe bakal diteguhake. Ing sesambungane antarane karajan lor lan karajan kidul, Yehuda iku “sirah”; ana ing kono kutha krajan dumunung, lan iku kutha kang dipilih déning Pangéran kanggo nempatake Asmané. Karajan lor iku “badan.” Amarga murtadé Suléman, Pangéran ngangkat mungsuh-mungsuh nglawan Suléman. Salah siji saka mungsuh mau yaiku Yerobeam, kang dadi ratu kapisan saka karajan lor Israèl kang wis kabagi.

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:)

Lan Yerobeam bin Nebat, wong Efrata saka Zereda, abdiné Suléman, kang jeneng ibuné Zeruah, sawijining randha, iya dhèwèké iku ngangkat tangan nglawan raja. Lan iki sababé anggoné ngangkat tangan nglawan raja: Suléman yasa Milo, lan ndandani pérangan-pérangan kutha Dawud, bapakné, kang rubuh. Lan wong iku, Yerobeam, satriya kang gagah prakosa; lan Suléman, nalika weruh yèn nom-noman iku sregep, banjur ngangkat dhèwèké dadi panguwasa atas sakehé pagawean turuné Yusuf. Lan kedadéan ing wektu iku, nalika Yerobeam metu saka Yérusalèm, nabi Ahia, wong Silo iku, ketemu karo dhèwèké ana ing dalan; lan Ahia mau nganggo sandhangan anyar; lan wong loro iku piyambakan ana ing ara-ara. Banjur Ahia nyekel sandhangan anyar kang dienggo, lan nyuwèk dadi rolas bagéan; banjur ngandika marang Yerobeam: Jupuken sapuluh bagéan kanggo kowé; awit mangkéné pangandikané Pangéran, Allahé Israèl: Lah, Ingsun bakal nyuwèk karajan saka tangané Suléman, lan bakal maringaké sapuluh taler marang kowé; (Nanging dhèwèké bakal nduwèni siji taler marga saka Dawud, abdiningsun, lan marga saka Yérusalèm, kutha kang Ingsun pilih saka antarané sakehé taler Israèl:)

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.

Amarga wong-wong mau wis nilar Aku lan padha nyembah Asytoret, déwiné wong Sidon, Kamos, déwané wong Moab, lan Milkom, déwané bani Amon, sarta ora lumaku ana ing dalan-Ku, kanggo nindakaké apa kang bener ana ing paningal-Ku, lan kanggo netepi pranatan-pranatan-Ku lan pepakon-pepakon-Ku, kaya déné Dawud, bapakné. Nanging karajan kabèh ora bakal Sunjupuk saka tangané; nanging bakal Sundadèkaké dhèwèké pangéran sajroning kabèh dina uripé marga saka Dawud, abdi-Ku, kang Sunpilih, amarga dhèwèké netepi dhawuh-dhawuh-Ku lan pranatan-pranatan-Ku. Nanging karajan iku bakal Sunjupuk saka tangané putrané, lan bakal Sunparingaké marang kowé, iya sepuluh taler. Déné marang putrané bakal Sunparingaké siji taler, supaya Dawud, abdi-Ku, tansah nduwèni pepadhang ana ing ngarsa-Ku ing Yérusalèm, kutha kang Sunpilih kanggo mapanaké asma-Ku ana ing kono. 1 Para Raja 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.

Bangsa sing katitahaké nalika Ezekiel nggabungaké rong kayu iku bakal nduwèni “Dawud” minangka raja, lan Dawud mrentah saka Yerusalem, yaiku kutha krajan panggonan Allah milih netepaké asmané. Sapuluh taler ing sisih lor iku minangka pralambanging badan, lan Yerusalem minangka pralambanging sirah. Amarga dosa-dosané Manasyè, Yehuda digawa menyang Babul ing panangkaran ing taun 677 SM, mangkono wiwitané panyebaran “pitu mangsa” marang karajan sisih kidul. Ing wektu iku Pangéran nampik Yerusalem.

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.

Nanging Sang Yehuwah ora mundur saka sengiting bebendu-Nya kang gedhé, kang njalari bebenduné murub marang Yehuda, marga saka sakehing pangesun-pangesun kang wus ditindakaké Manasye marang Panjenengané. Lan Sang Yehuwah ngandika: Yehuda iya bakal Sundusak saka ing ngarsaningsun, kaya déné Ingsun wus ndusak Israèl; lan kutha iki, Yerusalem, kang wus Sunpilih, bakal Sunbuwang, mangkono uga Padaleman kang wus Sundhawuhaké: Asma-Ku bakal ana ing kono. 2 Raja-raja 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.

Ana ing “griya” ing Yerusalem Panjenengane milih manggonaké asmané, lan kutha sarta griya iku katampik, nanging ana prasetyan kang kaparingaké lumantar Zakharia yèn Pangéran bakal sapisan manèh milih Yerusalem.

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.

Banjur malaekating Pangeran mangsuli lan ngandika, Dhuh Pangeraning sarwa dumadi, nganti kapan Paduka mboten badhé ngasihi Yerusalem lan kutha-kuthaning Yehuda, ingkang sampun Paduka bendoni sajrone pitung puluh taun punika? Lan Pangeran mangsuli malaekat ingkang remen wicanten kaliyan kula kalawan tembung-tembung ingkang sae lan tembung-tembung panglipur. Mila malaekat ingkang sesrawungan kaliyan kula punika ngandika dhateng kula, Pambenganira, pangucapana mangkene: Mekaten pangandikaning Pangeraning sarwa dumadi; Ingsun cemburu tumrap Yerusalem lan tumrap Sion kanthi cemburu ingkang ageng. Lan Ingsun nepsu sanget dhateng para bangsa kapir ingkang padha tentrem; awit Ingsun namung sethithik nepsunira, nanging wong-wong mau malah mbiyantu nambahi kasangsaran. Mulane mekaten pangandikaning Pangeran; Ingsun sampun malih dhateng Yerusalem kanthi sih-kawelasan: padalemaningsun badhé kabangun ana ing kono, pangandikaning Pangeraning sarwa dumadi, lan tali ukuran badhé kaulur ana ing atas Yerusalem.

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.

Padha seserua manèh, pangucapa, Mangkéné pangandikané Pangéran sarwa dumadi: Kutha-kuthanéSun marga saka karaharjan bakal sumebar manèh; lan Pangéran bakal nglipur Sion manèh, sarta bakal milih Yérusalèm manèh. Banjur aku ngangkat mripatku, banjur ndeleng, lah ana patang sungu. Lan aku matur marang malaékat kang rembugan karo aku, “Apa iki?” Wangsulané marang aku, “Iki sungu-sungu kang wis nyebaraké Yéhuda, Israèl, lan Yérusalèm.” Banjur Pangéran nduduhaké marang aku patang tukang. Aku banjur matur, “Iki padha teka arep ngapa?” Panjenengané ngandika mangsuli, “Iki sungu-sungu kang wis nyebaraké Yéhuda, nganti ora ana wong siji waé kang bisa ngangkat sirahé; nanging iki padha teka kanggo nggegirisi wong-wong mau, kanggo mbuwang sungu-sunguné para bangsa liya, kang ngangkat sunguné nglawan tanah Yéhuda kanggo nyebaraké tanah iku.”

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 banjur ngangkat mripatku maneh lan nyawang; lah ana sawijining wong nggawa tali ukur ana ing tangane. Banjur aku matur: “Kowe arep menyang ngendi?” Panjenengane mangsuli aku: “Arep ngukur Yerusalem, supaya weruh pira ambané lan pira dawané.” Lan lah, malaekat kang rembugan karo aku banjur maju, lan ana malaekat liyané metu kanggo nemoni dheweke, lan ngandika marang dheweke: “Mlayua, kandhanana marang nom-noman iki, mangkene: Yerusalem bakal dienggoni kaya kutha-kutha tanpa témbok, amerga akehé wong lan kéwan ana ing kono. Sabab Aku, mangkono pangandikané Pangéran, bakal dadi témbok geni ing saubengé, lan bakal dadi kamulyan ana ing satengahé. Hé, hé, metua lan mlayua saka tanah lor, mangkono pangandikané Pangéran; sabab Aku wis nyebar kowé kaya patang angin ing langit, mangkono pangandikané Pangéran. Slametna awakmu, hé Sion, kang manggon bebarengan karo putriné Babil. Awit mangkene pangandikané Pangéran sarwa dumadi: Sawisé kamulyan Panjenengané ngutus aku marang bangsa-bangsa kang ngrampasi kowé; awit sapa sing ndemèk kowé iku ndemèk biji mripaté Panjenengané.”

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.

Amarga, lah, Ingsun bakal nglambaèkaké asta-Ku marang wong-wong mau, lan wong-wong mau bakal dadi jarahan tumrap para abdiné dhéwé; lan kowé bakal padha sumurup yèn Pangéran sarwa dumadi wis ngutus Aku. Padha ngidung lan bungaha, hé putri Sion; awit, lah, Ingsun teka, lan Ingsun bakal dedalem ana ing satengahmu, mangkono pangandikané Pangéran. Lan akèh bangsa bakal manunggal karo Pangéran ing dina iku, lan bakal dadi umat-Ku; lan Ingsun bakal dedalem ana ing satengahmu, lan kowé bakal sumurup yèn Pangéran sarwa dumadi wis ngutus Aku marang kowé. Lan Pangéran bakal marisi Yehuda dadi pandumané ana ing tanah suci, lan bakal milih Yérusalèm manèh. Padha menenga, hé sakèhé daging, ana ing ngarsané Pangéran; awit Panjenengané wus jumeneng saka padunungané kang suci. Zakharia 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.

Janji-janji manawa Pangéran bakal milih Yerusalem maneh kasembadan nalika Israèl kuna mbangun manèh Yerusalem sawisé pambuwangané ing Babil, nanging para nabi ngandika luwih akèh bab jaman wekasan tinimbang jaman nalika wong-wong mau urip. Pangéran “kawungokaké saka padalemané suci,” ing tanggal 22 Oktober 1844, nalika Panjenengané jumeneng lan pindhah saka Papan Suci menyang Papan Maha Suci, ing wektu nalika “sadhéngah daging” kudu “meneng” ana ing ngarsané Pangéran, amarga Dina Pangruwating Dosa antitipikal wus teka, selaras karo Habakuk TWO-TWENTY.

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

Nanging Sang Yehuwah ana ing Padalemané kang suci: muga sakehing bumi meneng ana ing ngarsané Panjenengané. 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.

Ing wektu iku, Yokanan ing bab kaping sewelas kitab Wahyu kaparingan dhawuh supaya ngukur padaleman suci, kang kaseksèn déning Zakharia nalika dhèwèké “ngluhuraké” “mripaté manèh, banjur nyawang, lah ana sawijining wong nggawa tali ukur ana ing tangané”. Banjur Zakharia matur, “Kowé arep lunga menyang ngendi?” Lan Yokanan ngandika marang Zakharia, “Kanggo ngukur Yerusalem, supaya weruh pira ambané lan pira dawané.” Sajarah pambangunan manèhé Yerusalem sawisé pambuwangan pitung puluh taun, lan sajarah sing diwiwiti ing taun 1798 nanging rampung ing pambrontakan nalika malaékat katelu rawuh ing taun 1844, loro-loroné padha nandhani pakaryan sing diwiwiti ing tanggal 11 September 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.

Karajan sisih kidul, kutha Yerusalem, lan raja Dawud kabèh iku “sirah” panggonan wataking Gusti Allah kudu kawedhar. Karajan sisih lor nggambarake “badan”, lan nalika Pangéran netepake sapisan manèh “nresnani Yerusalem kanthi sih-rahmat” lan “nglipur dheweke” lan sapisan manèh “milih dheweke”, Panjenengané lagi nandhani panyegelan wong satus patang puluh papat ewu, kang kalebu gegandhèngané balung-balung garing wong mati saka Laodikia dadi siji, lan sawisé kuwi kabanguné manèh balung-balung mau dadi sawijining wadya bala kang gagah prakosa.

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.

Pakaryan punika dipralambangaken wonten ing Yehezkiel bab tigang dasa pitu, lan dipralambangaken déning karajan lor lan karajan kidul, ingkang maringi pasemon bab pakaryan nggenepi prasetyaning prejanjian kanggo nyerat angger-anggeripun ing manah lan pikiranipun satus patang puluh sekawan ewu. Saking kalih teken punika, satunggal lan satunggal kemawon ingkang katandhesaken dados sirah, lan manawi panjenengan pitados, manawi mripat panjenengan saged mirsani lan kuping panjenengan saged mangertos, punika nandhakaken bilih teken sanèsipun punika badan.

We will continue this study in the next article.

Kita badhé nerusaké pasinaon punika ing artikel salajengipun.

“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.

“Ing dhuwuré dhasar kang wus dipasang déning Kristus piyambak, para rasul mbangun pasamuwaning Allah. Ing Kitab Suci, gambaran bab ngedegaké Padaleman Suci kerep diagem kanggo njlentrehaké pambangunan pasamuwan. Zakharia nyebut Kristus minangka Tunas kang bakal mbangun padalemané Pangéran. Panjenengané ngandika bab para bangsa liya minangka para mitulungi ing pakaryan iku: ‘Wong-wong sing adoh bakal padha teka lan mbangun ana ing padalemané Pangéran;’ lan Yesaya mratélakaké, ‘Anak-anaké wong manca bakal padha mbangun témbokmu.’ Zakharia 6:12, 15; Yesaya 60:10.”

“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.

Babagan pambangunaning pasamuwan iki, Pétrus ngandika, “Panjenengané sing sira sowani, yaiku watu urip, kang satemené ditampik déning manungsa, nanging kapilih déning Allah lan aji; sira iya, kaya watu-watu urip, padha kabangun dadi griya kasukman, kaimaman suci, kanggo nyaosaké kurban-kurban kasukman, kang kacepeng déning Allah lumantar Gusti Yésus Kristus.” 1 Pétrus 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.

“Ing panggalènaning donya Yahudi lan donya bangsa-bangsa liya para rasul nyambut-gawé, ngetokaké watu-watu kanggo dipasang ing ndhuwur dhasar. Ing layangé marang para pracaya ing Éfesus, Paulus ngandika, ‘Mulané kowé saiki dudu wong manca lan wong asing manèh, nanging sapadha warga karo para suci, lan kalebu brayaté Allah; sarta kaadegaké ing ndhuwur dhasaring para rasul lan para nabi, déné Gusti Yésus Kristus piyambak dadi Watu Pojok kang utama; ana ing Panjenengané sakabèhé bangunan kang kaatur lan karakit kanthi trep tuwuh dadi padaleman suci ana ing Gusti: ana ing Panjenengané kowé uga kabangun bebarengan dadi papan dedunungané Allah lumantar Sang Roh.’ Éfesus 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.

“Lan marang wong-wong Korinta dheweke nulis: ‘Miturut sih-rahmaté Allah kang kaparingaké marang aku, kaya sawijining tukang yasa utama kang wicaksana, aku wis ngedegaké dhasar, lan wong liya mbangun ana ing dhuwuré. Nanging saben wong kudu ngati-ati kepriyé anggoné mbangun ing ndhuwuré. Awit ora ana wong kang bisa ngedegaké dhasar liyané saliyané dhasar kang wus kaadegaké, yaiku Yesus Kristus. Saiki manawa ana wong mbangun ing atas dhasar iki nganggo emas, slaka, watu aji, kayu, suket garing, damèn; pakaryané saben wong bakal katuduh kanthi cetha, awit dina iku bakal nyatakaké, marga bakal kababar lumantar geni; lan geni iku bakal nyoba pakaryané saben wong, apa jinisé.’ 1 Korinta 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.

“Para rasul mbangun ing ndhuwur dhasar kang mesthi, yaiku Watu Langgeng. Marang dhasar iki padha nggawa watu-watu kang padha digalèni saka jagad. Para juru bangun iku nyambut gawé ora tanpa alangan. Pakaryané dadi banget angèl déning panentangan saka para satruné Kristus. Padha kudu perang nglawan kefanatikan, prasangka, lan sengité wong-wong kang mbangun ing ndhuwur dhasar palsu. Akeh wong kang nyambut gawé minangka juru bangun pasamuwan bisa dipadhakaké karo para juru bangun témbok ing jamané Nehemia, kang bab iku katulis: ‘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.” Kisah Para Rasul, 595–597.