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.

Ezekieli nambo aeleza utaratibu wa mataifa yale mawili kuwa taifa moja, ndipo anatambulisha kwamba taifa hilo litatwaliwa na Mfalme Daudi, na kwamba Yeye ataingia katika agano pamoja nao, na ya kwamba maskani yake itakuwa pamoja nao.

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.

Kandi basaakibisani cikadi ne bifwanyikiso byabo, nansha ne fintu fyabo ifyakowela, nansha ne milandu yabo yonse; lelo nkabalufya mu myuulu yabo yonse umo babembwemo, kabili nkabasuukula: e ico bakaba bantu bandi, na ine nkaba Lesa wabo. Kabili Davidi umubomfi wandi akaba imfumu pali bene; kabili bonse bakaba ne kacema umo: kabili bakendela mu mapingula yandi, no kusunga amafunde yandi, no kuyakonkelesha. Kabili bakekala mu calo ico napele Yakobo umubomfi wandi, umo ba shikulu benu baikele; kabili bakekala muli co, bene, nabaana babo, nabaana ba baana babo umuyayaya: kabili Davidi umubomfi wandi akaba umutungulushi wabo umuyayaya. Kabili nkapangana nabo icilangano ca mutende; cikaba cilangano ca muyayaya nabo: kabili nkabikapo, no kubafula, kabili nkabika ahema yandi iyashera pakati kabo umuyayaya. Ihema lyandi nalo likaba nabo: ee, nkaba Lesa wabo, na bo bakaba bantu bandi. Kabili abapagani bakeshiba ukuti ine Yehova nde-santisafya Israeli, ilyo ahema yandi iyashera likaba pakati kabo umuyayaya. Ezekieli 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.”

پێشەنگیی حزقیال سی و حەوت پێشکەشکردنێکی زۆر وردی مۆرکردنی سەد و چل و چوار هەزار دەکات. ئەو دوو دارەی کە دەبێت ببنە یەک نەتەوە کاتێک خودایەتی لەگەڵ مرۆڤایەتی یەکدەگرێت، و پاشایەکیش بەسەریاندا دەبێت. ئەو یەک نەتەوەیە کڵێسای خودایە لە کۆتایی ڕۆژاندا، کە ئەوان هەمان سەد و چل و چوار هەزارن. ئەو دوو دارە دوو ماوەی پەرتەوازەبوونن بۆ شانشینی باکووری و باشووریی ئیسرائیل. ئەو دوو دارە ئەوانەن کە پاوڵۆس وەک «لەش» ناساندویانی، کاتێک هەروەها مەسیح وەک «سەر»ی ئەو لەشە ناساندووە. حزقیال «سەر»ی پاوڵۆس وەک «پاشا داود» دەناسێنێت، و «لەش» وەک «یەک نەتەوە» دەناسێنێت.

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.

1856년에 하이람 에드슨이 “일곱 때”에 관하여 미완으로 남긴 연속 논설로 표상되듯이, 재림신앙 운동에 주어진 기별에서, 에드슨은 이사야 7장에 있는 육십오 년의 예언을 일곱 때의 두 기간 모두의 시작점을 위한 성경적 준거점으로 언급한다. 이 육십오 년의 시간 예언은 “귀 있는 자는 들을지어다”라고 말하는 요한계시록의 구절들과 유사한, 수수께끼 같은 문맥 속에 놓여 있다. 만일 그대에게 분별할 수 있는 눈과 깨달을 수 있는 귀가 있다면, 그 구절 안에는 매우 놀라운 어떤 것이 있다.

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.

Kwa kuwa kichwa cha Shamu ni Damasko, na kichwa cha Damasko ni Resini; na ndani ya miaka sitini na mitano Efraimu atavunjwa, asiwe taifa. Na kichwa cha Efraimu ni Samaria, na kichwa cha Samaria ni mwana wa Remalia. Msipoamini, hakika ninyi hamtasimamishwa. Isaya 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.

Ubutware bw’imyaka mirongo itandatu n’itanu bwatangiye mu wa 742 Mbere ya Kristo, kandi muri iyo myaka mirongo itandatu n’itanu, nyuma y’imyaka cumi n’icyenda, mu wa 723 Mbere ya Kristo, ubwami bwo mu majyaruguru bwa Isirayeli bwajyanywe mu bunyage n’Asiriya; kandi igihe iyo myaka yarangiraga, mu wa 677 Mbere ya Kristo, Manase yajyanywe ari imbohe i Babuloni. Iyo myaka mirongo itandatu n’itanu na yo yagaragajwe mu isohozwa ry’iherezo ry’ugutatana kw’ibihugu byombi, byagombaga guhinduka inkoni imwe mu nkuru ya Ezekiyeli. Byaranze 1798, 1844 na 1863, uko bikurikirana. Mu mirongo igaragaza ubutumwa bwanzwe mu 1863 harimo ihishurirwa ryihariye ry’ubuhanuzi, ari na ryo ubwo buhanuzi bwubakiyemo.

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.

Ni ufunuo kwamba “kichwa” cha taifa ni mji wake mkuu, na kwamba “kichwa” cha mji mkuu ni mfalme. Hutoa mashahidi wawili kwa ufunuo huu, kisha huleta unabii na ufunuo wote kwenye hitimisho kwa fumbo hili: “Msipoamini, hakika hamtathibitika.” Msipoamini kwamba mfalme ndiye kichwa, na kwamba kichwa ni mji mkuu, basi hamtathibitika.

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.

Luyii lwa Ezekieli olukholelwa obukhalwa khukwikalikhana ebisakwa bibili by’obwami obw’omu mambuka nende obw’omu mbuga y’epfo, lwali lulina okhuba nende omwami, niye omutwe, niyo engongo y’oluyii olwo. Ekiyero kyoosi kya Ezekieli kyakhulomba ku bimanyisio by’obunabii ebya khusibulilwa khw’abandu omutwekhania khumi nende bine, abamanyia khwikalisibwa hamwe khw’Obulungu nende obwomundu mu kisaka ky’okhukubibwa khw’elitarumbeta lia mushanju lia Obusiramu obw’eshibayo eshya khashatu.

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.

Kusoma kwa kuvuuma kwa Baragumu la Saba, katika Ufunuo sura ya kumi, kulianza wakati ambapo “hakutakuwapo na wakati tena,” yaani Oktoba 22, 1844, malaika wa tatu alipofika. Wakati huo Yohana alipata uchungu wa tarehe hiyo, naye hapo ndipo akaamriwa kupima hekalu, lakini kuacha historia ya ile miaka elfu moja mia mbili na sitini ya kukanyagwa kwa patakatifu na jeshi, kwa maana kipindi hicho kilipewa Mataifa.

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.

Û hingivê ku min dît li ser deryayê û li ser erdê rawestiyabû, destê xwe ber bi ezman ve rakir; û bi wî ku heta hetayê dî dî jî dîmayî ye sond xwar, yê ku ezman û tiştên ku tê de ne, û erd û tiştên ku tê de ne, û derya û tiştên ku tê de ne afirand, ku dem êdî nema be: lê di rojên dengê hingivê heftemîn de, dema ku ew dest bi lêdanê bike, sira Xwedê wê bi dawî bibe, wekî ku ew ji xizmetkarên xwe yên pêxemberan re ragihandibû. Û dengê ku min ji ezman bihîst, dîsa bi min re axivî û got: Herê, wê pirtûka biçûk a vekirî ji destê hingivê ku li ser deryayê û li ser erdê rawestiyaye bistîne.

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.

Ndzi ya eka ntsumi, ndzi ku eka yena, “Ndzi nyike buku leyitsongo.” Kutani a ku eka mina, “Yi teka u yi dya hinkwayo; yi ta endla khwiri ra wena ri va ni vava, kambe enon’wini wa wena yi ta tshama yi tsokombela kukota vulombe.” Kutani ndzi teka buku leyitsongo evokweni ra ntsumi, ndzi yi dya hinkwayo; naswona enon’wini wa mina a yi tsokombela kukota vulombe; kambe loko ntsena ndzi yi dyile, khwiri ra mina ri va ni vava. Kutani a ku eka mina, “U fanele ku tlhela u profeta emahlweni ka matiko yo tala, ni tinxaka, ni tindzimi, ni tihosi.” Kutani ndzi nyikiwa lihlanga leri fanaka ni nhonga; kutani ntsumi yi yima, yi ku, “Pfuka, u pima tempele ra Xikwembu, ni alitari, ni lava gandzelaka kona. Kambe rivala leri nga ehandle ka tempele u ri siya ehandle, u nga ri pimi; hikuva ri nyiketiwe Vamatiko; naswona muti lowo kwetsima va ta wu kandziyela ehansi hi milenge tin’hweti ta mune-mbirhi na timbirhi.” Nhlavutelo 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.

Imehekalu Ioane aakalekwa a kalelepo oktioba 22, 1844, ndiyo imehekalu yeya yaakali naa abakulekela “mwiiyo.” Lupale lwakunjebo lwakali kusiyiwa. Imehekalu ilina icintembelo, kandi eyo nayo ilina abakulekela mwiiyo, ni ncende iyashilangapo iya cishilo ca ncende ya mushilo iya muulu. Mwali icintembelo mu lupale lwa kunjebo, lelo eelo lyakali kusiyiwa, eico icintembelo cimbi fye mu ncende ya mushilo yakwa Lesa ni cintembelo ca mulilo wa mpemba ico caba mu Ncende Iyashilangapo. Pa kufika kwa malaika wa citatu mu 1844, ico calangilile ukufika kwa malaika wa citatu pa kutendeka kwa nshita ya ukusindika pa sepetemba 11, 2001, imehekalu yali fye ne ncende fibili.

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.

Aho Havo Paero ya muwano ya Kelesia, oyo Paulo akoyebisa ete ezali nzoto; mpe Esika Eleki Bosantu ezalaki elembo ya Motó ya nzoto yango. Esika Mosantu ezali elembo ya bomoto, mpe Esika Eleki Bosantu ezali elembo ya bonzambe. Etumbelo, mpe milinga oyo ezalaki komata uta na etumbelo, oyo emataki mpe ekotaki na Esika Eleki Bosantu, ezali komonisa esika ya bokangani epai bomoto esanganaki na bonzambe. Bato bakoki kaka kokota na Esika Eleki Bosantu na nzela ya kondima, kasi mayele ya bomoi ya bato ya sembo ezali kati na Esika Mosantu.

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.

Okwê ni dêna, dûr bi Xudê bixwin, wekî ku bi nanên li ser maseya nanê pêşandanê tê nîşandan. Okwê ni dêna, bila ronahiya xwe li pêş mirovan bibirxînin û Bavê xwe yê ezmanî bi rûmetdar bikin, wekî ku bi şemadana heft-çengî tê nîşandan, ya ku em hatine agahdarkirin ku Dêrê temsîl dike. Okwê ni dêna, bi ilahiyetê re peywendîyê danin, gava ku duayên wan bi qezencên Mesîh hildikevin heta navenda hezûriya Xwedayî ya xwe.

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.

Kuva mu 1798 kuvikira mu 1844, Uvaki w’Ingoro yaravyuye ingoro y’ubumuntu yari yashatse gufatanya n’Ingoro yiwe y’ubumana, ariko ubumuntu bwaragararije. Kuva mu 2001, yongeye kandi ariko aravyutsa ingoro y’ubumuntu, igereranywa n’abo ibihumbi ijana na mirongo ine na bine. Nk’uko Ezekiyeli abivuga, “umwami Dawidi” ni we azoganza ihanga, rihindurwa riva mu mubande w’amagufa y’abapfuye yumye y’i Lawodikiya, rikaba rya ngabo ikomeye ishyirwa hejuru nk’ikimenyetso ku gihe c’itegeko ryo ku wa Mungu rigiye kuza vuba.

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.

Юда нутыл щIэпщ къалэ Иерусалим тетыгъэу, лъэпкъым, падишахьэмрэ щIэпщ къалэмрэ «шхьэ»-р къэкIуагъэу къызэрыщыт. Хъуамэ, уэ нэхъыщIэу зэхэгъэкIымэ, уэ къэпсэлъэжын. ИхьэфIыгъуэм и щIэпщрэ ипщыхъу щIапIэ нэхъыщIэу зэпкърыхыным щыгъуэ, Юдэ «шхьэ»-р къызэрыщыт, мыхъунэ щIэпщ къалэ тетыгъэу, арыщ И Тхьэм ЫцIэр щIэтыну къыщигъэфIэзы къалэщ. Ипщыхъу щIапIэ нэхъыщIэм «лъакъуэ»-р къызэрыщыт. Соломоным икъыдэхэм къыхэкIкIуэным къыхэкIуэу, Тхьэм Соломоным и щыщхьэ къыщигъэтIылъэныгъэхэр игъэтIылъ. А щыщхьэ къыщигъэтIылъэныгъэхэм ящыщ зыри Иеровоамщ, ар Израилым ипщыхъу, зэхэтщыкIа щIапIэм и япэ падишахьэу къэхъуащ.

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:)

Naye Yeroboamu, mwána wa Nebati, Mwefrathi wa Sereda, mtumishi wa Solomoni, amba mama yake aliitwa Serua, mwanamke mjane, yeye naye akainua mkono wake juu ya mfalme. Na hii ndiyo sababu iliyomfanya ainue mkono wake juu ya mfalme: Solomoni alijenga Milo, akayaziba mapengo ya mji wa Daudi, baba yake. Na huyo mtu Yeroboamu alikuwa shujaa hodari; naye Solomoni, alipoona ya kuwa yule kijana alikuwa mwenye bidii, akamweka juu ya kazi yote ya nyumba ya Yosefu. Ikawa wakati huo, Yeroboamu alipokuwa akitoka Yerusalemu, nabii Ahiya, Mshilo, akamkuta njiani; naye alikuwa amejivika vazi jipya; nao walikuwa wawili peke yao kondeni. Ahiya akalishika lile vazi jipya lililokuwa juu yake, akalirarua vipande kumi na viwili; akamwambia Yeroboamu, Jitwalie vipande kumi; kwa kuwa Bwana, Mungu wa Israeli, asema hivi, Tazama, nitaupasua ufalme na kuutoa mkononi mwa Solomoni, nami nitakupa kabila kumi; (lakini atakuwa na kabila moja kwa ajili ya mtumishi wangu Daudi, na kwa ajili ya Yerusalemu, mji ambao nimeuchagua katika kabila zote za Israeli:)

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.

Nokuti bangisile, mbé bakasambila Ashtoreth, nzambi ya bakento ya baSidonia, na Chemosh, nzambi ya baMoaba, na Milcom, nzambi ya bana ba Amoni; mpe batambulaki ve na banzila na mono, sambu na kusala yina kele ya lunungu na meso na mono, mpe na kubumba bikanu na mono mpe bilumbu na mono ya lusambisu, mutindu Davidi, tata na yandi, salaka. Kansi mono takatula ve kimfumu ya mvimba na diboko na yandi; kansi mono takumisa yandi mfumu bilumbu nyonso ya luzingu na yandi, sambu na Davidi, kisadi na mono, yina mono ponaka, sambu ti yandi bumba myangu na mono mpe bikanu na mono. Kansi mono takatula kimfumu na diboko ya mwana na yandi, mpe mono takupesa yo, ya kutala makanda kumi. Mpe mono takupesa mwana na yandi dikanda mosi, sambu Davidi, kisadi na mono, vanda na mwinda ntangu nyonso na ntwala na mono na Yeruzalemi, mbanza yina mono solaka sambu na kutula zina na mono kuna. 1 Bantotila 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.

Ezekieli alipounganisha zile fimbo mbili, taifa lililoumbwa lilipaswa kuwa na “Daudi” kuwa mfalme, naye Daudi alitawala kutoka Yerusalemu, mji mkuu ambao ndani yake Mungu alichagua kuliweka jina Lake. Makabila kumi ya kaskazini yalikuwa ishara ya mwili, na Yerusalemu ulikuwa ishara ya kichwa. Kwa sababu ya dhambi za Manase, Yuda alichukuliwa mateka kwenda Babeli mwaka wa 677 KK, na hivyo kuanza kutawanywa kwa “nyakati saba” juu ya ufalme wa kusini. Wakati huo Bwana aliikataa Yerusalemu.

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.

그러나 여호와께서는 유다를 향하여 타오른 그의 큰 진노의 맹렬함에서 돌이키지 아니하셨으니, 이는 므낫세가 행한 모든 격노하게 한 일들로 말미암아 그를 진노하게 하였기 때문이라. 여호와께서 이르시되, 내가 이스라엘을 제거한 것같이 유다도 내 앞에서 제거하고, 내가 택한 이 성 예루살렘과 내가 내 이름이 거기 있으리라 한 그 성전도 버리리라, 하셨더라. 열왕기하 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.

Ekaali mu “nyumba” mu Yerusaalemi mwe Yalonda okuteekamu erinnya lye, era ekibuga n’ennyumba ne bisuulibwa; naye Zekkaliya yasuubiza nti Mukama aliddamu okulonda Yerusaalemi.

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.

Basi malaika wa BWANA akajibu, akasema, Ee BWANA wa majeshi, ni hata lini hutauhurumia Yerusalemu na miji ya Yuda, ambayo umeikasirikia miaka hii sabini? Naye BWANA akamjibu malaika aliyesema nami kwa maneno mema na maneno ya faraja. Basi yule malaika aliyenena nami akaniambia, Piga kelele, ukisema, Bwana wa majeshi asema hivi: Mimi nina wivu kwa ajili ya Yerusalemu na kwa ajili ya Sayuni, naam, wivu mkuu. Nami nimeghadhibika sana juu ya mataifa walio katika hali ya kustarehe; kwa maana nalikasirika kidogo tu, nao walisaidia kuendeleza taabu hiyo. Basi BWANA asema hivi: Nimerudi Yerusalemu kwa rehema; nyumba yangu itajengwa ndani yake, asema BWANA wa majeshi, na kamba ya kupimia itanyoshwa juu ya Yerusalemu.

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.

Ngaai no lu, ngana, Mwene wa maita ekuuga atĩrĩ: Mĩciĩ yakwa nĩigũcooka kuongeleera mũno nĩ ũndũ wa ũtonga; o na Mwene nĩagũcooka gũthaithia Sayuni, o na agũcooka gũthuurĩra Yerusalemu. Nake ndĩinũkĩra maitho makwa igũrũ, ndĩona, na rora, ngoro inya. Nĩndĩĩrire mũraika ũrĩa warĩ na njũgũmo na niĩ atĩ, Ici nĩ atĩa? Nake akĩnjookeria atĩ, Ici nĩcio ngoro ciarĩa ciũraranĩirie Juda, Isiraeli, na Yerusalemu. Ningĩ Mwene akĩnyonania athomi inya. Nĩndĩĩrire atĩ, Aya meza gũkũĩka atĩa? Nake akĩaria, akĩuga atĩ, Icio nĩcio ngoro ciarĩa ciũraranĩirie Juda, nginya gũtirĩ mũndũ waheanire mũtwe wake igũrũ; no aya nĩmookite gũcitigĩrĩria, kũruta ngoro cia ndũrĩrĩ cia andũ-a-mataifa, iria cĩheanire ngoro yacio igũrũ igũrũ ya bũrũri wa Juda nĩguo cĩmũraranĩrie.

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.

Ndzi tlhele ndzi tlakusa mahlo ya mina, ndzi languta; kutani vona, a ku ri ni wanuna la khomeke ngoti yo pima evokweni ra yena. Kutani ndzi ku: U ya kwihi? A ku eka mina: Ku ya pima Yerusalema, ku vona ku anama ka rona ni ku leha ka rona. Kutani, vona, ntsumi leyi a yi vulavula na mina yi huma, kutani ntsumi yin’wana yi huma ku ya hlangana na yona, yi ku eka yona: Tsutsuma, u ya byela jaha leri, u ku: Yerusalema yi ta akiwa yi tshama ku fana ni miti leyi nga riki na makhumbi hikwalaho ka vunyingi bya vanhu ni swifuwo leswi nga ta va endzeni ka yona. Hikuva mina, ku vula Yehovha, ndzi ta va rirhangu ra ndzilo ku yi rhendzela hinkwako, naswona ndzi ta va ku vangama exikarhi ka yona. Hoyoo, hoyoo, humani, mi baleka etikweni ra le n’walungu, ku vula Yehovha; hikuva ndzi mi hangalasile tanihi mimoya ya mune ya matilo, ku vula Yehovha. Tihlayiseni, n’wina va Siyoni, lava tshamaka ni nhwanyana wa Babilona. Hikuva Yehovha wa mavandla u vula leswi: Endzhaku ka ku vangama u ndzi rhumile eka matiko lawa ma mi phangeke; hikuva loyi a mi khumbaka u khumba nhloko ya tihlo ra yena.

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.

Ngeni, tazama, nitawatikisa kwa mkono wangu, nao watakuwa nyara kwa watumwa wao; nanyi mtajua ya kuwa BWANA wa majeshi amenituma. Imbeni na kushangilia, Ee binti wa Sayuni; kwa maana, tazama, ninakuja, nami nitakaa katikati yako, asema BWANA. Na mataifa mengi watajiunga na BWANA siku hiyo, nao watakuwa watu wangu; nami nitakaa katikati yako, nawe utajua ya kuwa BWANA wa majeshi amenituma kwako. Naye BWANA atairithi Yuda kuwa fungu lake katika nchi takatifu, naye atauchagua Yerusalemu tena. Nyamazeni, enyi wenye mwili wote, mbele za BWANA; kwa maana ameondoka katika maskani yake takatifu. Zekaria 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.

Bwana alipoahidi tena kuichagua Yerusalemu, ahadi hizo zilitimizwa wakati Israeli wa kale walipoijenga upya Yerusalemu baada ya utumwa wao katika Babeli; lakini manabii hunena zaidi juu ya siku za mwisho kuliko juu ya siku walizoishi wao wenyewe. Bwana “aliinuliwa kutoka katika hekalu lake takatifu,” tarehe 22 Oktoba, 1844, aliposimama na kuhamia kutoka Patakatifu hadi Patakatifu pa Patakatifu Sana, wakati ambapo “wenye mwili wote” walipaswa “kunyamaza” mbele za Bwana, kwa maana Siku ya Upatanisho ya kifanani ilikuwa imewadia, kwa kupatana na Habakuki MBILI-ISHIRINI.

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

ولكنَّ الرَّبَّ في هيكلِ قُدسِه؛ فلتسكتْ قدَّامهُ كلُّ الأرض. حبقوق 2:20.

At that time, John in chapter eleven of Revelation was told to measure the temple, which Zechariah witnessed when he “lifted up” his “eyes again, and looked, and behold a man with a measuring line in his hand”. Then Zechariah said, “Whither goest thou?” And John said unto Zechariah, “To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.” The history of the rebuilding of Jerusalem after the seventy year captivity, and the history that began in 1798 but ended in rebellion when the third angel arrived in 1844, both identify the work that began on September 11, 2001.

Icyo gihe, Yohana mu gice cya cumi na rimwe cy’Ibyahishuwe yategetswe gupima urusengero, urwo Zekariya yabonye igihe “yongera kubura amaso ye, akareba, maze dore umuntu ufite umugozi wo gupimisha mu kuboko kwe.” Nuko Zekariya aravuga ati: “Ujya he?” Maze Yohana abwira Zekariya ati: “Kugira ngo mpime Yerusalemu, ndebe ubugari bwayo n’uburebure bwayo.” Amateka yo kongera kubaka Yerusalemu nyuma y’ubunyage bw’imyaka mirongo irindwi, n’amateka yatangiye mu 1798 ariko akarangirira mu bugome bwo kwigomeka igihe marayika wa gatatu yageraga mu 1844, byombi biranga umurimo watangiye ku wa 11 Nzeri 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.

Bwakabaka bwa mumasanza, umusumba wa Yerusalemu, na mfumu Davidi bose ni “mutwe” aho kamere ka Nzambe gakwiye kugaragarira. Bwakabaka bwa mumatale bwerekana “mubili”, kandi igihe Umwami yagenyesheje kongera “kugirira Yerusalemu imbabazi” no “kumuhumuriza” no kongera “kumutoranya”, aba aranga ikimenyetso cyo gushyirwaho ikimenyetso kw’abigihumbi ijana na mirongo ine na bine, kirimo no guhuza hamwe amagufwa yumye y’abapfuye ba Lawodikiya, maze nyuma y’ibyo ayo magufwa akazurwa abe ingabo ikomeye.

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.

Omulimu ogwo gulagibwa mu Ezekyeri essuula amakumi asatu mu musanvu, era gulagibwa obwakabaka obw’omu bukiikakkono n’obw’omu bukiikaddyo, ebikuwa ekifaananyi ky’omulimu ogw’okutuukiriza ekisuubizo ky’endagaano eky’okuwandiika amateeka Ge ku mitima n’ebirowoozo by’abantu emitwalo kikumi mu obukumi buna mu nnya. Ku miti ebiri egyo, gumu era gumu gwokka gwe gulagibwa ng’omutwe, era bw’okkiriza, amaaso go bwe gasobola okulaba n’amatu go ne gasobola okutegeera, kino kiraga omuti omulala nga gwe mubiri.

We will continue this study in the next article.

Twakukwata okusoma kuno mu kiwandiiko ekiddako.

“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.

“Kristo mwene alasile umusingi, abatumwa babakilepo ichechi yakwe Lesa. Mu Malembelo, icilangililo ca kukwata itempile cisangwa lyonse ukulangilila ukwakulwa kwa ichechi. Sakaliya alangapo Kristu nga Mushi uwali no kukula itempile ya kwa Yehova. Asosa no ku Bapanzi ati bali no kuafwilisha muli uyu mulimo: ‘Abo abali kutali bakeisa no kukula mu itempile ya kwa Yehova;’ kabili Esaya alanda ati, ‘Abana ba bena fyalo bambi bakakula impango shobe.’ Sakaliya 6:12, 15; Esaya 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.

“Heya kuandikila juu ya kujengwa kwa hekalu hili, Petro asema, ‘Mkimjia yeye, aliye jiwe lililo hai, ambalo kwa hakika lilikataliwa na wanadamu, bali limechaguliwa na Mungu, nalo ni la thamani kuu, ninyi nanyi, kama mawe yaliyo hai, mnajengwa mwe nyumba ya rohoni, ukuhani mtakatifu, ili kutoa dhabihu za rohoni, zinazokubalika kwa Mungu kwa njia ya Yesu Kristo.’ 1 Petro 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.

“Mu nhanda ya maluku ya Bayuda ne ya Bantu ba matunga, batumwa bakolele mudimo, basoona maluku a kutenteka ha mutwe wa ntendelo. Mu mukanda wakwe ku bakakutavela ba mu Efeso, Paulo ngwenyi, ‘Ngechi hano kamweshi kabidi veni va kuzeneka ne va ku mbango, oloze veni vakwavo va mu mukoka hamwe na vajila, ne va mu ndako ya Nzambi; ne mwatentekewa ha mutwe wa ntendelo ya batumwa ne baprofete, Yesu Kristu Yavene muweji wa dibwe dinene da ku jikisa; mudi Yandi nzubo yosena ya kutungululwa kahle hamwe yikula ku kala tempelo yajila mu Mfumu: mudi Yandi beno nenu mwatungululwa hamwe ku kala kisika kya kuvwanda kyá Nzambi mu nzila ya Mhepo.’ Efeso 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.

“Na kwa Wakorintho aliandika: ‘Kwa kadiri ya neema ya Mungu niliyopewa, kama mjenzi mkuu mwenye hekima, nimeiweka msingi, na mwingine anajenga juu yake. Lakini kila mtu na aangalie jinsi ajengavyo juu yake. Kwa maana hakuna mtu awezaye kuweka msingi mwingine isipokuwa ule uliokwisha kuwekwa, nao ni Yesu Kristo. Basi, ikiwa mtu ye yote anajenga juu ya msingi huu kwa dhahabu, fedha, mawe ya thamani, miti, nyasi, mabua; kazi ya kila mtu itakuwa dhahiri; kwa maana siku ile itaidhihirisha, kwa kuwa itafunuliwa katika moto; nao huo moto utaijaribu kazi ya kila mtu, ni ya namna gani.’ 1 Wakorintho 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.

“Vatumwa vakajenga juu ya msingi ulio thabiti, yaani, Mwamba wa Milele. Katika msingi huo walileta mawe waliyoyachonga kutoka ulimwenguni. Wajenzi hawakufanya kazi bila vizuizi. Kazi yao ilifanywa kuwa ngumu mno kwa sababu ya upinzani wa adui za Kristo. Ilibidi washindane na ushupavu wa kidini, chuki ya upendeleo, na uhasama wa wale waliokuwa wakijenga juu ya msingi wa uongo. Wengi waliofanya kazi kama wajenzi wa kanisa wangeweza kufananishwa na wajenzi wa ukuta katika siku za Nehemia, ambao imeandikwa juu yao hivi: ‘Nao waliojenga juu ya ukuta, na wale waliochukua mizigo, pamoja na wale waliopakia, kila mmoja kwa mkono wake mmoja alifanya kazi hiyo, na kwa mkono mwingine alishika silaha.’ Nehemia 4:17.” Matendo ya Mitume, 595–597.