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.
Ka Ezekiel onyutu kit ma piny aryo dok bedo acel, dong onyutu ni piny mabedo acel bino obed i cing pa Rwot Daudi, kede ni Lubanga obino donyo i lagam ki gi, ki Dera pa En bino bedo kwede gi.
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.
Pe gibipoko piri keni dok kwede patira gi, onyo ki gin ma pe yom i cwiny, onyo ki balgi mo keken; ento an abiriso gi woko ki i ganggi weng ma gicweyo iye, abicweko gi maler; ento gin obedo joga, an abedo Lubanga gi. David latic na obedo rwot i tunggi; gi weng bin bedo ki lacoo me rombe acel; gin bin woto i cato na, gibiyiko cikke na, gibitimo gi. Gi bin bedo i piny ma an ami bot Yakobo latic na, piny ma kwaro wunu obedo iye; gi bin bedo iye, gin keken, ki lutino gi, ki lutino me lutino gi, kare weng; kede latic na David obedo rwot mamegi kare weng. Pien an abiyubu cik me kuc ki gi; obedo cik me kuc ma kare weng ki gi; abi keto gi, abimedo gi mapol, abiketo ot pa lamar na i tunggi kare weng. Ot na bene obedo ki gi; ber, an abedo Lubanga gi, gi obedo joga. Jogi me piny bi ngeyo ni an Rwot, an Lubanga, abicweko Isra’el lamer, ka ot pa lamar na obedo i tunggi kare weng. Ezekiel 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.”
Ezekiel 37 omiyo yaro maber tutwal kit me goyo cal pa jo 144,000. Lute aryo gubed piny acel ka kit pa Lubanga kiketo kacel ki kit pa dano, kadong gibed ki rwot ma obedo i wi gi. Piny acel eni obedo Kanisa pa Lubanga me ceng agiki, ma gin jo 144,000. Lute aryo gin kare aryo me yubu woko pa piny pa rwot pa Isirael ma itung bor ki ma itung cen. Lute aryo magi gin jo ma Paulo nyutu ni “ring”, ka bende nyutu Kirisito ni “wi” pa ring eni. Ezekiel nyutu “wi” ma Paulo nyutu ni obedo “Rwot Dawudi”, ki “ring” obedo “piny acel”.
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.
I kwena ma kimiyo bot Adventism i 1856, ma kiyaro ne ki rwom me coc ma pe otyeko ikom "seven times" ma Hiram Edson ocoyo i 1856, Edson oketo poropheci me ceng 65 pa Ishaia, i pud abiro, calo lapok me Bibul pi cing me cako pa kare aryo pa "seven times". Poropheci me ceng 65 kityeko keto i kabedo ma ngeme, ma calo tyen me coc i buk me Revelation ma waco ni, "he who hath ears, let him hear." Ka in tye ki wang ma twero neno, ki lit ma twero winyo, tye gin maber tutwal i tyen meno.
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.
Pien wi Siria en Damasko, kede wi Damasko en Rezin; i kare me mwaka 65, Efraim obibedo opoto, ma pe obedo piny. Wi Efraim en Samaria, kede wi Samaria en wod pa Remaliya. Ka pe ugene, to pe ubibedo atir. Isaiah 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.
Lok me poro pa higa piero abicel gang abic ocako i 742 BC, ki i iye higa magi, higa apar abongwen lacen, i 723 BC, cing pa Israel ma bor ocwal ki Asuriya i ducu, ki ka higa magi ogiko i 677 BC, Manasseh bene ocwal ki Babulon i ducu. Higa piero abicel gang abic eni bene onen calo pondo pa giko me yabo pa piny aryo, ma onongo myero obed cok acel i lok pa Ezekiel. Gi keto alama i 1798, 1844 ki 1863, keken. I tito ma nyutu kwena ma kikwaro i 1863, tye yik me poro ma pire tek, ma iye giketo lok me poro.
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.
En obedo nyutu ni “wi” me piny obedo boma pa piny, ki ni “wi” me boma obedo rwot. Omi lajul aryo me nyutu man, ci cen kelo porofesi weng ki nyutu weng i agiki ki lok ma letek ni, “Ka pe u yie, nining pe ubino bedo ma kitek.” Ka pe u yie ni rwot obedo “wi”, ki ni “wi” obedo boma pa piny, ci pe ubino bedo ma kitek.
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.
Dul ma Ezekiel owaco ni kityeko yubo kun kiketo kacel twon aryo pa lwak ma i tung bor ki tung cen, myero obedo ki rwot, ma obedo wi, ma obedo kabedo madit me dul. Lok weng i buk Ezekiel tito pi kit me nabi me keto alama pa 144,000, ma onyuto keto kacel kit pa Lubanga ki kit pa dano i kare me goyo dwon opuk namba 7 pa Islam me peko namba 3.
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.
Ceng me pongo pa Trompet ma namba 7, i boko 10 me Revelation, ocako ka ki waco ni “cawa peke dong,” ma en dwe Okitoba 22, 1844, ka malaika ma namba 3 obino. I kare meno John orwate piw pa ceng meno, ki kare meno kigiwaco bot ne ni opimo Hekalu, ento oweko woko lok me con pa mwaka 1,260 me loro Kac Maler ki Lwak piny, pien kare meno kimiyo bot jo me woko.
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.
Malaika ma an oneno ma tye i wi nam ki i wi piny, oyango cinge malo i polo; en ogamo iye ma obedo ngima nyaka kare pa kare—ma oyubo polo ki gin weng ma tye iye, ki piny ki gin weng ma tye iye, ki nam ki gin weng ma tye iye—ni kare pe dong obed. Ento i ceng me dwon pa malaika me abiro, ka ocako coo, kit me mung pa Lubanga obi tyeko, macalo en dong onyuto bot latic pa en jo-nabi. Dwon ma an owinyo ki polo dok owaco bot an, ni, Wot i kaw buk matidi ma tye oyabe i cing pa malaika ma tye i wi nam ki i wi piny.
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.
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.
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.
Ot pa Lubanga ma Yohana myero opimo i dwe 22 me October, 1844, en ot ma tye ki jo me lamo “i iye.” Lobo me oko pa ot myero oweyo woko. Ot ma tye ki madabahu, ma bene tye ki jo me lamo i iye, en Kabedo Maleng pa ot maleng pa polo. I lobo me oko pa ot bene tye ki madabahu, ento ma mano myero oweyo woko; omiyo madabahu ma moko matye i ot pa Lubanga en madabahu me insensi ma tye i Kabedo Maleng. Ka malaika adek obino i 1844, ma onyuto bino pa malaika adek i cako me kare me “sealing” i dwe 11 me September, 2001, ot obedo ki kabedo aryo keken.
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.
Kabedo Maleng obedo alama pa Kanisa, ma Paulo nyutu ni obedo ring, kede Kabedo Maleng Mapire tek obedo alama pa wi pa ring. Kabedo Maleng obedo alama pa kit pa dano, ento Kabedo Maleng Mapire tek obedo alama pa kit pa Lubanga. Madhabahu, kede moshi ma oceto malo ki bot madhabahu ka odonyo i Kabedo Maleng Mapire tek, obedo alama pa kom ma kit pa dano okube kwede kit pa Lubanga. Dano weng romo ka keken odonyo i Kabedo Maleng Mapire tek ki gen, ento tem pa jo ma tye ki gen tye i Kabedo Maleng.
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.
Kany myero gicamo Lok pa Lubanga, calo ma ki nyutu kwede buledi ma kicweyo i mesa me buledi me wang’. Kany bende, myero gi weko lero gi nyutu i anyim dano, kacel ki pako Won-gi me i polo, calo ma ki nyutu kwede lam-lero ma ki tung abicel, ma wa kwano ni tye calo Kanisa. Kany myero gi kube ki Lubanga, ka lamogi ceto malo ki kica pa Kristo i wang’ pa Lubanga keken.
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.
I kare ki 1798 i 1844, Lajubi me Tempul oketo malo Tempul pa dano ma o mito me keto kacel ki Tempul pa lamal pa en, ento dano gitalo woko. I kare me 2001, dok ocako oketo malo Tempul pa dano, ma kigamo ni 144,000. Kaka Ezekiel owaco, “Rwot David” obino luro i wi piny, ma kiloko ki goro me cogo pa Laodicea ma githo, ma ojwac, dwogo bedo lwak madwong ma kiketo malo calo lacim i kare me cik me Sande ma obino lacen.
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.
Pinyruoth pa Yuda ma i South, en ka kabedo madit pa Jerusalem onongo tye, ki piny, rwot, ki kabedo madit gitye calo 'wi'. Adada, ka igeno, inubedo piny. I kit me pinyruoth ma i North ki ma i South, Yuda obedo 'wi'; kany obedo ka kabedo madit onongo tye, ki Yerusalem en kabedo ma Lubanga oyer me keto nyingne. Pinyruoth ma i North obedo 'ring'. Pien Solomon ogudo woko bot Lubanga, Lubanga ocel jo me kwero bot Solomon. Acel ikin jo meno en Jeroboam, ma obedo Rwot ma acel pa pinyruoth ma i North pa Isirayel ma kigabo woko.
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:)
Jeroboam, wot Nebat, Ephrathita me Zereda, latic pa Solomon, min iye nyinge en Zeruah, dako laker; en keken oketo lwete ikom rwot. En aye kica ma omiyo oketo lwete ikom rwot: Solomon oyubo Millo, ki odoko rweny pa mur pa kabedo pa David wite. Jeroboam onongo en dano ma tek ki cwiny matek; ka Solomon oneno ni lutino en tye katic matek, omito en rwot me tic weng i ot pa Josefu. Ci i kare meno, ka Jeroboam owuoko ki Jerusalem, lanen Ahijah, jo Shilo, ogamo kwede i yo; ki onwongo oyel cod manyen; gi tye dano aryo keken i pede. Ahijah okano cod manyen ma ne i wiye, ki oyabo woko i bi apar aryo. Ki owaco bot Jeroboam ni, Kwany bi apar; pien kamano Rwot, Lubanga pa Israel, owaco ni: Neno, abi rwayo lobo pa rwot woko ki lwete pa Solomon, ki abi miyi dul apar: (Ento en obi bedo ki dul acel pi latic na David, kede pi Jerusalem, kabedo ma an oyer ki but dul weng pa Israel.)
Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:26–36.
Pien gi oweko an, kede gi ogamo Ashtoreth, lubanga nyako pa Zidoni, Chemosh, lubanga pa Moab, kede Milcom, lubanga pa lutino pa Ammon, kede pe gi woto i yoo na me timo gin ma atir i wang an, ki me gwoko cikke na ki kwerna, macalo ma David, lacoo pa en, otimo. Ento abi pe akwanyo lobo me rwot weng ki i lwete pa en; ento pi kom David latic na, ma an ayerone, pien ogwoko lagam na ki cikke na, abi tero ne ludito i cawa weng pa ngimane. Ento abi kwanyo lobo me rwot ki i lwete pa wuote, kede abi mii in, dul apar. Koma wuote abi mii dul acel, pi David latic na obed ki lanyut kare weng i wang an i Yerusalem, poto ma an ayerone me keto nying na kono. 1 Rwot 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.
Piny ma kiyubo ka Ezekiel oketo rwate i ryen aryo myero obed ki “Dawidi” rwot megi, ci Dawidi otelo ki Jerusalem, ma obedo kabedo madit me piny, kabedo ma Lubanga oyero me keto nying mere iye. Dul apar me i tung bor obedo cal pa kom, ci Jerusalem obedo cal pa wi. Pien richo pa Manase, Yuda kityeko gicwalo i Babylon i kit me cuke i hawi pa Kristo me 677, ci kamano ocako wiro me “seven times” ikom piny me tung cen. I cawa meno, Rwot oyiko Jerusalem.
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.
Ento Lubanga pe odwogo ki goro pa kwoŋne madit, ma kwoŋne ocake bot Juda, pien pi gin weng ma Manase otyeko otoro kwoŋe kwede. Lubanga owaco ni, Abi kwanyo Juda bende ki i wang an, calo ma abikwanyo Israel; kede abi weyo bwala man Jerusalem ma ayero, kede ot ma awaco ni, Nyinga bi bedo kun. 2 Kings 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.
Onongo en i "ot" i Jerusalem ma onoyero oketo iye nying pa, ci poto gi "ot" kigweyo woko, ento kica otime ki Zechariah ni Rwot bi yero dok acel Jerusalem.
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.
Ci lacim pa Rwot odwoko, owaco ni, “A Rwot pa lweny, nyaka kare mane in pe ibedo ki kica bot Jerusalem ki bot gang me Yuda, magi ma in itye ki keca botgi pi mwaka 70?” Ci Rwot odwoko lacim ma onongo tye ka waco ki an, ki lok maber ki lok ma poyo cwiny. Lacim ma onongo ocake kwede an owaco bot an ni, “Kwang i dwon, waci ni, ‘Cwak Rwot pa lweny ni: Atye ki goro madit pi Jerusalem ki pi Siyoon. Ci an atye ki keca madit bot jo ma pe yaro Lubanga, ma gitye ka yubu maber; pien an onongo keca matidi keken, ento gin ogoyo anyim can.’” Eyo, mano keken, Rwot owaco ni, “Atyeko dwogo bot Jerusalem ki kica; ot pa an gibiro cweyo iye, waco pa Rwot pa lweny, ci gibiro guro twol me pimo i tung Jerusalem.”
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.
Dok kwayi, waci ni, ‘Ma eni waco Rwot me duli weng: Gang pa an dok gibipukore woko i piny ki ber me bedo; kede Rwot dok bi cweyo cwiny pa Siyoni, kede dok bi yero Yerusalem.’ Ci aketo wang an malo, aneno law angwen. A waco bot malaika ma owaco kwede an ni, ‘Gin eni ngo?’ En oyubo an ni, ‘Gin eni gin law ma giloro Juda, Isirayeli, ki Yerusalem.’ Rwot onyuto an latici me ot angwen. Ci apeno ni, ‘Gin eni obino me timo ngo?’ En owaco ni, ‘Gin eni gin law ma giloro Juda, paka pe ngat keken onongo twero keti wi iye malo; ento gin eni obino me kwanyo cwinygi, me wero law pa jo ma pe gin Yudayo, ma giketo lawgi malo i kom piny pa Yuda me loro ne.’
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.
Atyeko yweyo wanga malo doki, aneno; kabona, ngat acel tye ki rek me pimo i lwete. Eka awaco ni, Itye ka woto kwene? En owaco koda ni, Ceto pimo Jerusalem, me neno gin mane lare ne, ki gin mane bor ne. Kabona, malak ma owaco koda owuo woko, ki malak mukene obino odoko ki en, owaco bot en ni, Ceti ka maber, waci bot lacoo man, waci ni, Jerusalem binen bedo ocuke calo gweng ma pe tye oguro, pien i iye tye jo ki dyang tutwal. Pien an, owaco Rwot, abin bot en oguro me mac i aa iye, ki abin duŋ i tung cen iye. Ho, ho, wu wuo woko, ki dwogo woko ki piny ma i bor, owaco Rwot: pien an abiyabo un calo yamo angwen pa polo, owaco Rwot. Gwok keni, i Ziyon, in ma ibedo kwede nyako pa Babulon. Pien kamano owaco Rwot pa lweny ducu; bang duŋ, ocwalo an i bot pinye ma gicako jami un: pien ngat ma omako un, omako tung cen me wange pa en.
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.
Pien, nen, abi keto lwete na i wi-gi, ci gin bi bedo jami me kwanyo pa laticgi; ci wunu bin ngeyo ni Rwot pa lweny weng ocwali an. Wer ki yeyi, nyako pa Siyon; pien, nen, an abi bino, ci abi bedo i tung yin, Rwot owaco ni. I kare meno, ogwanga mapol bi kube bot Rwot, ci gi binedo joga na; ci abi bedo i tung yin, ci yin ibin ngeyo ni Rwot pa lweny weng ocwali an bot yin. Rwot obi moko Juda calo pat pa en i piny maleng, ci obi yero Jerusalem doki. Kom weng, beduru wii mot i wang Rwot; pien otyeko cako aa ki kabedo maleng pa en. Zekariya 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.
Lok pa Rwot ma oweko ni obin dok yero Jerusalemu otime keken ka Isirael me con gidwogo yubu Jerusalemu inyim kit ma gi tye i tung i Babilon; ento janabi gi waco mapol ikom nino me agiki maloyo nino ma gi obedo kwede. Rwot “ocake ki i ot maleng pa iye” i Okitoba 22, 1844, ka En ocake ki o aa ki Kabedo Maleng odok i Kabedo Maleng Loyo Weng; i kare meno, “ring weng” myero “bed mu” i wang Rwot, pien Nino me Golo Keca ma rwate kwede ranyisi odonyo, rwate ki Habakuku 2:20.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ento Rwot obedo i ot pa ne ma maleng: lobo weng obed otul i anyim ne. 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.
I cawa meno, i chapita apar acel me Buk me Apokarifi, guwaco bot Yohanna ni opim ot pa Lubanga; man obedo gima Sekaraia oneno ka "oyweyo wange dok neno, neni lacoo acel tye ki layini me opimo i cinge." Eme Sekaraia owaco ni, "Iceto kwene?" Eme Yohanna owaco bot Sekaraia ni, "Me apimo Yerusalem, me neno kit ma bongone tye kwede, kede kit ma burone tye kwede." Lok me mukato pa cobo odok Yerusalem inyim luting me higa abicel, ki lok me mukato ma ocako i 1798 ento ogiko i bwolo ka malaika me adek obino i 1844, gi aryo nyutu tic ma ocako i September 11, 2001.
The southern kingdom, the city of Jerusalem, and king David are all the “head” where the character of God is to be manifested. The northern kingdom represents the “body”, and when the Lord determined to once again “have mercy on Jerusalem” and to “comfort her” and to once again “choose her”, He is identifying the sealing of the one hundred and forty-four thousand, which includes the joining together of the dead dry bones of Laodicea, and thereafter the revival of those bones into a mighty army.
Piny pa rwot ma i cen, Jerusalem, kacel ki Rwot Dawudi, gin “wi” ma iye kit pa Lubanga myero onyutu. Piny pa rwot ma i bor, en “ring”; ci ka Ladit Lubanga ociko dwogo timo kica bot Jerusalem, ki dwogo keto iye kuc, ki dwogo yero ne, en nyutu “keto cal” pa 144,000, ma tye kulu kwede keto pire kene ogwok ma otho ma ocoo pa Laodicea, ci dok cako kwo pa ogwok meno me gi dok obed dul me luteny ma tye ki teko madwong.
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.
Tic en gi nyute ki cal i Ezekiel rwom 37, kede piny tung maloyo ki piny tung mapiny, ma gi weko cal pi tic me pok kica me kwer me coc cik pa En i i cwinye ki i pari pa 144,000. I kom loka aryo, acel keken gi nyute ni obedo wi; ka i geno, ka wangi itwero neno ki kit winyo itwero ngeyo, mano nyutu loka mapat ni obedo ring.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“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.
I kom piny me yubu ma Kiristo kene ocweyo, jo Apostol oyubo Kanisa pa Lubanga. I Kitap Mapwodhi, cal me yubo Ot pa Rwot kitiyo kwede kare kare me nyuto yubo pa Kanisa. Zekariya waco Kiristo calo Lawi ma obiyubo Ot pa Rwot. En bimo lok ni jo ma pe jo-Yudaya gibikonyo i tic: ‘Joma tye i kure bibino ki biyubo i Ot pa Rwot;’ kede Isaya waco ni, ‘Wod jo me lobo mukene gibiyubo ogoro mami.’ Zekariya 6:12, 15; Isaya 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.
Ikom yubo pa ekaru man, Petro owaco ni, “I bot en ma un bino, calo lite ma tye ngima, ma kikwere ki jo, ento kiyero ki Lubanga, ki ber madit; un bende, calo lite ma tye ngima, kiyubo un ot me cwinya, rwom me lami ma maleng, me mino sadaka me cwinya, ma pyer i wang Lubanga ki Yesu Kiristo.” 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.
I gweng me yeko kidi i piny pa jo Yahudi ki jo mape Yahudi, Apwostol ne tye ka tic matek, gicwalo kidi woko me kete i tung-od. I baruwa ma o coyo bot joma gene i Efeso, Paulo owaco ni, 'Koro pe dong un gin jo ma pe wa, onyo jo ma bedo i gang ma pe wa; ento un aye jo piny acel ki jo maleng, ka un aye jo i ot pa Lubanga; kacel, ki yubu i tung pa Apwostol ki Lanabi, Yesu Kristo kene obedo Kidi me tung-od ma madit; i en, ot weng ma ki gitito pire tek omedo medo obedo ot maleng i Rwot; i en bene, un bene ki yubu pire kene me bedo pa Lubanga ki Roho Maleng.' 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.
I bot jo Korintho o cono ni: “Ki ngwono pa Lubanga ma kimiyi an, macalo ngat ma tye ki ngec i yub od, aketo tung me bedo, ento ngat mukene oyubo iye. Ento ngat acel acel obed kweg kit ma oyubo iye. Pien tung mukene pe ngat mo nyalo keto, cing en mane ose keto, ma en Yesu Kiristo. Kaber, ka ngat mo oyubo iye tung man dhahabu, feza, kidi ma welo, yic, olum, tutu; tic pa ngat acel acel bityeko nyutu peka: pien nino bityeko nyutu ne, pien ki mac bityeko nyutu ne; kede mac bityeko tem tic pa ngat acel acel me nyutu kit mane obedo.” 1 Korintho 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.
Lapostol giyubo i wi twolo ma pire tek, en aye Kidi me Kare Weng. I twolo man gikelo kidi ma gikwanyo ki i piny. Jo yube pe gitye ka tic labongo gengo. Ticgi otimo teki madwong ki gengo pa lodiro pa Kristo. Myero gilweny ikom wil me dwaro keken, poyo wic, ki jwang pa jo ma giyubo i wi twolo ma pe atir. Jo mapol ma gitye ka tic calo jo yube pa kanisa, ki rwatgi ki jo yube odugo i cawa pa Nehemiah, magi ma kicoyo ni: “Jo ma gibedo ka yub i odugo, ki jo ma gicwal bwo, kacel ki jo ma gicwalo, ngat keken ki lwete acel otimo tic, ki lwete mukene ocwako gin me lweny.” Nehemiah 4:17. Tic pa Lapostol, pot 595-597.