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.
Oluvannyuma lw’okunnyonnyola kwa Ezekyeri engeri amawanga abiri gye gajja okufuuka gumu, n’ategeeza nti eggwanga lijja kufugibwa Kabaka Dawudi, era nti ajjakukola nabo endagaano, era weema ye ejjakubeeranga nabo.
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.
Tebaalikyeyonoona nate n’ebifaananyi byabwe, newankubadde n’ebintu eby’okwanyiibwa, newankubadde n’obujeemu bwabwe bwonna; naye ndibanunula mu bifo byonna mwe batuula, mwe baakozangamu ebibi, era ndibatukuza: kale banaabanga abantu bange, nange nnaabanga Katonda waabwe. Era Dawudi omuddu wange aliba kabaka wabwe; bonna banaabanga n’omusumba omu: era banaatambula mu misango gyange, ne bakwatanga ebiragiro byange, ne babikola. Era banaabeeranga mu nsi gye nawaddé Yakobo omuddu wange, mwe baabeeranga bajjajjammwe; era banaabeerangamu, bo, n’abaana baabwe, n’abaana ba baana baabwe emirembe gyonna: era omuddu wange Dawudi aliba omulangira waabwe emirembe gyonna. Era ndikola nabo endagaano ey’emirembe; eriba endagaano ey’olubeerera ddala nabo: era ndibatuuza, ne ndibongera okubeera bangi, era nditeeka ekifo kyange ekitukuvu wakati mu bo emirembe gyonna. Era weema yange enaabeeranga nabo: weewaawo, nnaabanga Katonda waabwe, nabo banaabanga abantu bange. Era ab’amawanga balimanya nti nze Mukama ntukuza Isirayiri, bwe kiriba nti ekifo kyange ekitukuvu kiri wakati mu bo emirembe gyonna. Ezekyeri 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.”
Ezekyeri essuula amakumi asatu mu musanvu eweereza okwanjula okw’amannyonnyo ennyo ku kuteekebwako akabonero kw’abantu 144,000. Emiti ebiri egigenda okufuuka eggwanga limu bwe bw’obwakagulu bugattibwa wamu n’obuntu, era balifugibwa kabaka. Eggwanga eryo limu ye Ekkanisa ya Katonda ey’ennaku ez’oluvannyuma, abo be abantu 144,000. Emiti egyo ebiri ge ebiseera bibiri eby’okusaasaanyizibwa eby’obwakabaka obw’obukiikakkono n’obw’obukiikaddyo bwa Isirayiri. Emiti egyo ebiri be abo Pawulo b’alambulula nga “omubiri,” nga era amanyiriza Kristo nga “omutwe” gw’omubiri ogwo. Ezekyeri amanyiriza “omutwe” Pawulo gwe yayogerako nga “Kabaka Dawudi,” ate n’ “omubiri,” nga “eggwanga limu.”
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.
Mu bubaka obwaawaebwa Adiventisimu mu 1856, nga bulagiddwa mu olunyiriri olw’okuyigiriza olutannaggwa ku “emirundi musanvu” olwa Hiram Edson mu 1856, Edson asinziira ku Isaaya essuula ey’omusanvu, mu obunnabbi bw’emyaka nkaaga mu etaano, era abukozesa ng’ekisibiro kya Bayibuli okulondoola entandikwa z’ebibanga byombi eby’emirundi musanvu. Obunnabbi bw’emyaka nkaaga mu etaano buteekeddwa mu nsengeka y’ebigambo ey’ekyama, efaanagana n’ebitundu mu kitabo ky’Okubikkulirwa ebigamba nti, “Oyo alina okutu, awulire.” Bw’oba olina amaaso agalaba n’amatu agategeera, waliwo ekintu ekyeewuunyisa ennyo mu kitundu ekyo ky’ebyawandiikibwa.
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.
Kubanga omutwe gwa Siriya ye Ddamasiko, n’omutwe gwa Ddamasiko ye Rezini; era mu bbanga ly’emyaka nkaaga mu etaano Efulayimu anamenyebwamenyebwa, al eme okubeera eggwanga. Ate omutwe gwa Efulayimu ye Samaliya, n’omutwe gwa Samaliya ye mutabani wa Remaliya. Bwe mutakkiriza, temuliyimirira. Isaaya 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.
Obunnabbi obw’emyaka nkaaga mu ttaano bwatandika mu 742 BC, era mu myaka egyo nkaaga mu ttaano, oluvannyuma lw’emyaka kkumi n’enda, mu 723 BC, obwakabaka obwa bukiikakkono bwa Isiraeri bwatwalibwa mu buddu ab’Asuriya, era bwe gyaggwa emyaka egyo mu 677 BC, Manase yatwalibwa mu buwaŋŋanguse ab’eBabulooni. Emyaka nkaaga mu ttaano egyo era gyeyoleka mu bituukirizibwa eby’okukoma kw’okusaasaanyizibwa kw’amawanga abiri, agaali galina okufuuka omuggo gumu mu kunnyonnyola kwa Ezeekyeri. Ebyo byaamaka 1798, 1844 ne 1863, bulibuli. Mu nnyiriri eziraga obubaka obwaagaanibwa mu 1863 mulimu okubikkulirwa okw’enjawulo okw’obunnabbi, mwe obunnabbi buno bwassibwamu.
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.
Kino kye kubikkulirwa nti “omutwe” gw’eggwanga kye kibuga ekikulu ky’eggwanga, era nti “omutwe” w’ekibuga ekikulu ye kabaka. Kituwa abajulizi babiri ku kubikkulirwa kuno, era ne kituusa obunnabbi bwonna n’okubikkulirwa kuno ku nkomerero n’ekigambo eky’ekyama nti, “Bwe mutakkiriza, ddala temuyimirira.” Bwe mutakkiriza nti kabaka ye “omutwe,” era nti “omutwe” kye kibuga ekikulu, kale temuyimirira.
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.
Eggwanga eriyogerwako mu kitabo kya Ezekyeri, erivudde mu kugatta emiti ebbiri egy’obwakabaka obw’amambuka n’obw’amaserengeta, lyategekeddwa okuba ne kabaka, kabaka oyo ye mutwe; ate omutwe kwe kuba ekibuga ekikulu eky’eggwanga. Ekyawandiikibwa kyonna ekyo mu Ezekyeri kyogera ku ngeri ez’obunnabbi ez’okukakanyizibwa kw’aba 144,000, ekiyimirira okugattibwa awamu kwa Obwa Katonda n’obuntu mu kiseera ky’okufuuwa ekkondeere ey’omusanvu ey’Obusiraamu ey’ekitalo eky’okusatu.
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.
Ennaku ez’okuvuga ekkondeere ery’omusanvu, mu Okubikkulirwa essuula ey’ekkumi, zaatandika mu kiseera ekyalangirirwa nti ‘obudde tewakyali’ — nga 22 Okitobba 1844, lwe malayika ow’okusatu yajja. Mu kiseera ekyo Yokaana n’atuukirirwako obukambwe bw’olunaku olwo, era awo awo n’alagirirwa apime yeekaalu, naye alekeawo ebyafaayo eby’emyaka 1260 egy’okukandamizibwa kw’ekifo ekitukuvu n’eggye, kubanga ekiseera ekyo kyawaibwa Abamawanga.
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.
Era omulayika gwe nnalaba ayimiridde ku nnyanja ne ku nsi n’ayimusa omukono gwe eri eggulu, n’alayira oyo owalamu emirembe n’emirembe, eyatonda eggulu n’ebiririmu, n’ensi n’ebiririmu, n’ennyanja n’ebirimu, nti ekiseera tekyeyongerayo; naye mu nnaku z’eddoboozi ly’omulayika ow’omusanvu, bw’anaatandika okufuuwa ekkondeere, ekyama kya Katonda kinaakomekkerezebwa, nga bwe yakitegeeza eri abaddu be bannabbi. Era eddoboozi lye nnawulira okuva mu ggulu ne liyogera nange nate, ne ligamba nti, Genda, otwale akatabo akatono akagguliddwa mu mukono gw’omulayika ayimiridde ku nnyanja ne ku nsi.
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.
Ne nagenda eri malayika, ne mmugamba nti, Mpa ekitabo ekitono. N’angamba nti, Kikutwale, okirye ddala; kubanga kirikukambya olubuto lwo, naye mu kamwa ko kiribeera kiwoma ng’enjuki. Ne nziggya ekitabo ekitono mu mukono gwa malayika, ne nkirya ddala; era mu kamwa kwange kyali kiwoma ng’enjuki: naye bwe namala okukirya, olubuto lwange ne lukambuwala. N’angamba nti, Olina okwogera obunnabbi nate mu maaso g’abantu abangi, n’amawanga, n’ennimi, ne bakabaka. Ne mpiweebwa omuggo ogw’okupima ogufaanana omuggo: era malayika n’ayimirira, ng’agamba nti, Yimuka, opime yeekaalu ya Katonda, n’ekyoto, n’abo abasinza omuli. Naye ekisasi ekiri ebweru wa yeekaalu kireke, tokipime; kubanga kiweebwa ab’amawanga: era ekibuga ekitukuvu balikinyirira wansi emiyezi amakumi ana mu bbiri. Okubikkulirwa 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.
Yeekaalu Yokaana gye yateekwa okupima nga Okitobba 22, 1844, ye yeekaalu eyalimu abasinza omwo. Oluggya lwalina kulekebwa ebweru. Ekitundu kya yeekaalu ekirimu ekyoto, era mwe muli n’abasinza, kye Kifo Ekitukuvu ky’ettabernakulo ly’eggulu. Waliwo ekyoto mu luggya, naye ekyo kyalina kulekebwa ebweru, n’olwekyo ekyoto ekirala kyokka mu kifo ekitukuvu kya Katonda kye ekyoto eky’obubaane ekisangibwa mu Kifo Ekitukuvu. Mu kutuuka kw’omumalayika ow’okusatu mu 1844, okwo kwe kwalaga ekifaananyi ky’okutuuka kw’omumalayika ow’okusatu ku ntandikwa y’ekiseera eky’okuteekebwako akabonero ku Ssettemba 11, 2001, yeekaalu yali erimu ebitundu bibiri byokka.
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.
Ekiifo Ekitukuvu kyali ekifaananyi kya Ekkanisa, Pawulo gy’ayita omubiri, era Ekiifo Ekitukuvu Ennyo kyali ekifaananyi ky’omutwe gw’omubiri. Ekiifo Ekitukuvu kye kifaananyi ky’obuntu, ate Ekiifo Ekitukuvu Ennyo kye kifaananyi ky’Obwa Katonda. Ekyoto, n’omukka ogwava ku kyoto, ogwabuuka waggulu ne guyingira mu Ekiifo Ekitukuvu Ennyo, bifaananyiriza ekifo we obuntu bwakwatagana n’Obwa Katonda. Abantu bayinza okuyingira mu Ekiifo Ekitukuvu Ennyo mu kukkiriza bokka, naye obumanyirivu bw’abakkiriza bubeera mu Ekiifo Ekitukuvu.
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.
Eyo balina okulya Ekigambo kya Katonda, nga kiikiriddwa emigaati egiri ku emmeeza ey’emigaati egy’okulaga. Eyo balina okuleka ekitangaala kyabwe kimulirenga mu maaso g’abantu, era bagulumize Kitaabwe ow’eggulu, nga kiikiriddwa ettabaaza ey’emitabi musanvu; era tutegerezebwa nti ettabaaza eno ekiikirira Ekkanisa. Eyo balina okwegatta n’Obwakatonda, nga okusaba kwabwe kuyambukira wamu n’enkizo za Kristo ne kutuuka ddala mu maaso g’Obwakatonda.
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.
Okuva mu 1798 okutuuka mu 1844, Omuzimbi wa Yeekaalu yazimbyawo yeekaalu ey’obuntu; yategekera okugigatta n’yeekaalu ye ey’Obwakatonda, naye abantu ne bajeema. Okuva mu 2001, addamu okuzimbyawo yeekaalu ey’obuntu mu kifaananyi kya 144,000. Okusinziira ku Yezeekyeri, “Kabaka Dawudi” ajja okufugira eggwanga, erikyusibwa okuva mu kiwonvu eky’amagumba agafu era amakalu aga Lawodikiya, ne lifuuka eggye ery’amaanyi eririsitulibwa ng’ekibango mu kiseera ky’etteeka lya Ssande ekigenda okujja mu bwangu.
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.
Obwakabaka obw’amaserengeta bwa Yuda we wali ekibuga ekikulu Yerusaalemi, era eggwanga, kabaka n’ekibuga ekikulu biyimirira “omutwe.” Mazima ddala, bwe mukkiriza, munaanywezebwa. Mu nkolagana wakati w’obwakabaka obw’amambuka n’obw’amaserengeta, Yuda yali “omutwe”; eyo we wali ekibuga ekikulu, era Yerusaalemi ye kibuga Mukama kye yalonda okuteekamu Erinnya lye. Obwakabaka obw’amambuka bwali “omubiri.” Olw’obujeemu bwa Sulemaani, Mukama n’ayimusa abalabe okumulwanyisa. Omu ku balabe abo yali Yerobowaamu, eyafuuka kabaka asooka w’obwakabaka obw’amambuka bwa Isiraeri obwawulwamu.
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:)
Ate Yerobowaamu mutabani wa Nebati, Omuefulayimu ow’e Zereda, omuweereza wa Sulemaani, nnyina erinnya Zeruwa, omukazi nnamwandu, ye n’ayimusiza omukono gwe ku kabaka. Era kino kye kyaviirako n’ayimusiza omukono gwe ku kabaka: Sulemaani yazimba Millo, n’azibira ebituli eby’ekibuga kya Dawudi kitaawe. Era omusajja Yerobowaamu yali omusajja ow’egguma; Sulemaani bwe yalaba omuvubuka ng’ali omuyiiya, n’amufuula omukulu ku mirimu gyonna egy’ennyumba ya Yusufu. Awo mu biro ebyo Yerobowaamu bwe yava mu Yerusaalemi, nnabbi Akiya Omusiiro n’amusisinkana mu kkubo; era Akiya yali ayambadde olugoye oluggya; ne babeera bombi bokka mu nnimiro: Akiya n’akwata olugoye oluggya olwali ku ye, n’alusala mu bitundu kkumi n’ebiri: n’agamba Yerobowaamu nti, Weetwalire ebitundu kkumi: kubanga bw’ati bw’ayogera Mukama, Katonda wa Isirayiri, Laba, nzijja kulumula obwakabaka okuva mu mukono gwa Sulemaani, era ndikuwa ebika kkumi: (naye alisigala n’ekika kimu olw’omuddu wange Dawudi, era olw’Yerusaalemi, ekibuga kye nnalondedde mu bika byonna bya Isirayiri:)
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.
Olw'okuba banandekera ddala, ne basinza Astoreesi katonda omukazi w'Abazidoni, ne Kemosi katonda w'Abamowaabu, ne Milkamu katonda w'abaana ba Amoni, era tebatambulidde mu makubo gange okukola ekituufu mu maaso gange, era okukuuma amateeka gange n'eby'amasango byange, nga Dawudi kitaawe bwe yakola. Wabula siimuggya obwakabaka bwonna mu mukono gwe; naye ndimuleka ng'afuga ennaku z'obulamu bwe zonna olwa Dawudi omuddu wange, gwe nnalonda, kubanga yakuumanga ebiragiro byange n'amateeka gange. Naye obwakabaka ndibuggya mu mukono w'omwana we, era ndikuwa ebika kkumi. Ate omwana we ndimuwe ekika kimu, alyoke Dawudi omuddu wange abeere n'ettaala ennaku zonna mu maaso gange e Yerusaalemi, ekibuga kye nnalondawo okuteekamu erinnya lyange. 1 Abakabaka 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.
Eggwanga eryavaamu bwe Ezeekyeri yagatta emiggo ebiri lyandibadde n’ "Ddaudi" nga kabaka waalyo, era Ddaudi yafugira mu Yerusaalemi, ekibuga ekikulu Mukama gyeyalonda okuteekamu Erinnya Lye. Ebika kkumi eby’obukiikakkono byali ekifaananyi ky’omubiri, era Yerusaalemi yali ekifaananyi ky’omutwe. Olw’ebibi bya Manase, Yuda yaatwalibwa mu buwaŋwa e Babulooni mu 677 BC, ne kityo ne watandika okusaasaanyizibwa kw’ "emirundi musanvu" okutuukira ku bwakabaka obw’ebukiikaddyo. Mu kiseera ekyo Mukama n’agisuula Yerusaalemi.
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.
Wabula Mukama teyava ku bukali bw’obusungu bwe obunene, n’abusungu bwe ne bwaka eri Yuda olw’okumusunguwaza kwonna kwe Manase yamukola. Awo Mukama n’agamba nti, Ndiggya ne Yuda okuva mu maaso gange, nga bwe nnaggya Isirayiri, era ndigobako ekibuga kino Yerusaalemi kye nnalondako, n’enyumba gye nnayogera nti, Erinnya lyange liribeerayo. 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.
Kwali mu "ennyumba" e Yerusaalemi mwe yalondawo okuteekayo erinnya lye, era ekibuga n’ennyumba byalekebwa, naye waaliwo okusuubiza kwa Zekkaliya 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.
Awo malayika wa Mukama n’addamu n’agamba nti, Ayi Mukama w’eggye, okutuusa ddi tosaasira Yerusaalemi n’ebibuga bya Yuda, bye wanyiigirirako emyaka nsanvu gino? Awo Mukama n’addamu malayika eyali ayogera nange n’ebigambo ebirungi n’ebisanyusa. Awo malayika eyali ayogera nange n’aŋŋamba nti, Yogerera waggulu, ng’oyogera nti, Bw’ayogera Mukama w’eggye: Ndi mu buggya obw’amaanyi olw’Yerusaalemi n’olw’e Sayuuni. Era nnyigiridde nnyo ab’amawanga abali mu mirembe; kubanga nnaanyiigira katono, naye bo ne bayamba okuyongerako ekibonerezo. Kale bw’atyo bw’ayogera Mukama: Nkomyewo eri Yerusaalemi n’okusaasira; ennyumba yange anezimbibwa mu yo, bw’ayogera Mukama w’eggye, era omugo gw’okupima gunaayanjulirwa ku Yerusaalemi.
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.
Yogerera waggulu nate, ogambe nti, Bw’ati bw’ayogera Mukama ow’eggye; Ebibuga byange binaayongera okugaziwa olw’omukisa; era Mukama anaddamu okubazika Ziyoni, era anaddamu okulonda Yerusaalemi. Awo ne nnyimusa amaaso gange, ne ndaba; laba, ennyanga ennya. Ne ngamba malayika eyali ayogera nange nti, Bino biki? N’anziramu n’aŋŋamba nti, Bino ze nnyanga ezaasaasaanyizza Yuda, Isirayiri, ne Yerusaalemi. Era Mukama n’andaga ababazzi bana. Ne mbuuza nti, Bano bajjidde kukola ki? N’ayogera n’agamba nti, Bino ze nnyanga ezaasaasaanyizza Yuda okutuusa ne waba nga tewali muntu eyayimusa omutwe gwe; naye bano bazze okubatiisa, okusuulawo ennyanga ez’Ab’amawanga, abaayimusa ennyanga yaabwe waggulu ku nsi ya Yuda, okugisaasaanya.
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.
Ate ne nsiimusa amaaso gange, ne ntunula; era, laba, omusajja ng’alina omuguwa gw’okupima mu mukono gwe. Awo ne mmugamba nti, Ogenda wa? N’angamba nti, Okupima Yerusaalemi, okulaba obugazi bwayo n’obuwanvu bwayo bwe bungi bitya. Era, laba, malaika eyali ayogera nange n’afuluma, ne malaika omulala n’afuluma okusisinkana naye, n’amugamba nti, Ddukira, yogera n’omuvubuka ono nti, Yerusaalemi eneebeerwamu ng’ebyalo ebitalina bbugwe olw’obungi bw’abantu n’ensolo ezigirimu; kubanga nze, bw’ayogera Mukama, nnaamubeerera bbugwe w’omuliro ogumwetoolodde, era nnaabanga ekitiibwa mu makkati gaayo. Ho, ho, mujje muvaayo, mudduke okuva mu nsi y’obukiikakkono, bw’ayogera Mukama: kubanga nabasaasaanya ng’empewo ennya ez’eggulu, bw’ayogera Mukama. Weewonyeze, Ai Sayuuni, ggwe atuula awamu ne muwala wa Babulooni. Kubanga bw’atyo bw’ayogera Mukama ow’eggye; Oluvannyuma lw’ekitiibwa antumye eri amawanga agaabanyaga; kubanga oyo abakwata akwatira ku pupula y’eriiso lye.
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.
Kubanga, laba, ndizunza omukono gwange ku bo, era balifuuka omunyago eri abaddu baabwe; nammwe munaamanya nga Mukama ow'Eggye andezze. Yimba era weesanyuke, ayi muwala wa Sayuuni; kubanga, laba, njija, era ndituula mu makkati mu ggwe, bw'ayogera Mukama. Era amawanga mangi galiyegatta eri Mukama ku lunaku olwo, ne gafuuke abantu bange; era ndituula mu makkati mu ggwe, era onoomanya nga Mukama ow'Eggye andezze gy'oli. Era Mukama alisikira Yuda, omugabo gwe, mu nsi entukuvu, era aliddamu okulonda Yerusaalemi. Sirikana, ayi omubiri gwonna, mu maaso ga Mukama; kubanga yeeyimuse okuva mu kifo kye ekitukuvu. Zekaliya 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.
Ebirayiro bya Mukama eby’okuddamu okulonda Yerusaalemi byaatuukirira bwe Isirayiri ey’edda yaddamu n’azimba Yerusaalemi oluvannyuma lw’obuddu bwabwe e Babulooni, naye bannabbi boogera nnyo ku nnaku ez’enkomerero okusinga ennaku mwe baabeeramu. Mukama "yayimusibwa okuva mu yeekaalu ye entukuvu," nga Okitobba 22, 1844, bwe yayimuka n’asenguka okuva mu Kifo Ekitukuvu n’agenda mu Kifo Ekitukuvu Ennyo, mu kiseera ekyo "omubiri gwonna" gwateekwa "okusirika" mu maaso ga Mukama, kubanga Olunaku lw’Okutangirirwa olutali lwa kifaananyi naye olw’ekituufu lwali lutuuse, nga bwe kigenderanira ne Habakkuk TWO-TWENTY.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Naye Mukama ali mu yeekaalu ye entukuvu: ensi yonna esirike mu maaso ge. Abakkuku 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.
Mu kiseera ekyo, Yokaana mu essuula ey’ekkumi n’emu ey’Okubikkulirwa yalagirwa apime yeekaalu, ekyo Zekkaliya kye yalaba bwe “yasitula amaaso ge nate, n’atunula, laba, omusajja ng’alina omuguwa gw’okupima mu mukono gwe.” Awo Zekkaliya n’agamba nti, “Ogenda wa?” Era Yokaana n’agamba Zekkaliya nti, “Okupima Yerusaalemi, ndabe obugazi bwayo n’obuwanvu bwayo.” Ebyafaayo eby’okuddaabiriza Yerusaalemi oluvannyuma lw’obuddu bw’emyaka nsanvu, n’ebyafaayo ebyatandika mu 1798 naye ne bikkoma mu bujeemu bwe yatuuka malayika ow’okusatu mu 1844, byombi biraga omulimu ogwatandika nga Settemba 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.
Obwakabaka obw’amaserengeta, ekibuga kya Yerusaalemi, ne Kabaka Dawudi byonna bye 'omutwe' aw’obutonde bwa Katonda we bulina okweyoleka. Obwakabaka obw’amambuka buyimirira 'omubiri', era bwe Mukama yasalawo okuddamu 'okusaasira Yerusaalemi' ne 'okumubudaabuda' era n’okuddamu 'okumulonda', yali alaga okuteekebwako akabonero kw’emitwalo kkumi nnya n’enkumi nnya, okuli n'okugattibwa awamu kw’amagumba ag’abafu agakkalu aga Laodicea, era oluvannyuma amagumba ago ne gazzibwamu obulamu ne gafuuka eggye er’amaanyi.
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 guyimirizibwa mu Yezeekyeri essuula amakumi asatu mu musanvu, era guyimirizibwa obwakabaka obwa mu bukiikakkono n'obwa mu bukiikaddyo, ebyo ebituwa ekifaananyi ky'omulimu ogw'okutuukiriza okusuubizo lw'endagaano olw'okuwandiika etteeka lye ku mitima n'ebirowoozo by'abantu emitwalo kkumi n'ennya n'enkumi nnya. Ku migogo ebiri, omu, era omu yekka, amanyibwa ng'omutwe, era bw'okkiriza, bwe kiba nga amaaso go gasobola okulaba n'amatwi go gasobola okutegeera, kino kiraga nti omugogo omulala gwe mubiri.
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza 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.
Ku musingi gwe Kristo ye yennyini yassaawo, abatume ne bazzimba Ekkanisa ya Katonda. Mu Byawandiikibwa, ekifaananyi eky’okuzimbibwa kwa yeekaalu kikozesebwa emirundi mingi okunnyonnyola okuzimbibwa kw’Ekkanisa. Zekkaliya ayogerako ku Kristo ng’Omuttabi agenda okuzimba yeekaalu ya Mukama. Ayogera ku b’amawanga ng’abayamba mu mulimu: ‘Abali ewala banaajja ne bazimba mu yeekaalu ya Mukama;’ era Isaaya agamba nti, ‘Batabani b’abagenyi banaazimba bbugwe bwo.’ Zekkaliya 6:12, 15; Isaaya 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.
"Bw'awandiika ku kuzimbibwa kwa yeekaalu eno, Peetero agamba, 'Eri oyo, mmwe bwe mujja, ng'eri ejjinja eriramu, eryagaanibwa ddala abantu, naye lyalondebwa Katonda, era ly'omuwendo omungi, nammwe, ng'amayinja amalamu, muzimbibwa ennyumba ey'omwoyo, obusaserdooti obutukuvu, okuwaayo ebiweebwayo eby'omwoyo, ebikkirizibwa eri Katonda mu Yesu Kristo.' 1 Peetero 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 kifo awatemererwa amayinja eky’ensi y’Abayudaaya n’Ab’amawanga, abatume baakoleranga nnyo, nga baggyamu amayinja okuteekebwa ku musingi. Mu bbaluwa ye eri abakkiriza ab’e Efeso, Pawulo yagamba nti, ‘Kale kaakano temukyali bagenyi newaakubadde bannaggwanga, naye muli bannansi awamu n’abaatukuvu, era ba mu nnyumba ya Katonda; era muzimbiddwa ku musingi gw’abatume n’abannabbi, Kristo Yesu yennyini nga ye mutwe gw’ensonda; mu ye ekizimbe kyonna, nga kitungiddwa obulungi wamu, kikula ne kiba yeekaalu entukuvu mu Mukama; mu ye nammwe muzimbibwa wamu okubeerangamu kwa Katonda mu Mwoyo.’ Abaefeso 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.
Era eri Abakkolinso yawandiikira nti: ‘Okusinziira ku kisa kya Katonda ekyampiddwa, nze nga omuzimbi omukulu ow’amagezi nateeka omusingi, era omulala azimba ku gwo. Naye buli muntu atunuulire engeri gy’azimbamu ku gwo. Kubanga tewali musinji omulala omuntu ayinza kuteeka wabula ogwateekeddwa, ogwo gwe Yesu Kristo. Kale oba ng’omuntu yenna azimba ku musinji guno zaabu, ffeeza, amayinja ag’omuwendo, emiti, ettale, ebikooto; omulimu gwa buli muntu gunaayolesebwa: kubanga ku lunaku olwo kijja kumanyika, kubanga gunaayolesebwa omuliro; era omuliro gunaagezesa omulimu gwa buli muntu engeri gye guli.’ 1 Abakkolinso 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.
Abatume baazimba ku essinziro eresigika ennyo, nga lino lye Ejjinja ery’obutaggwaawo. Ku essinziro lino baaleetanga amayinja ge baabambulamu okuva mu nsi. Abazimbi tebaakola nga tewali kiziyiza. Omulimu gwabwe gwafuuka mugumu nnyo olw’okuwakanyizibwa kw’abalabe ba Kristo. Baali balina okulwanyisa obutagumiikiriza, obukondamu, n’obukyayi bwa abo abaazimbanga ku essinziro eky’obulimba. Abangi ku abo abaakoleranga ng’abazimbi b’ekkanisa bayinza okufaananyizibwa n’abazimbi b’omubbugwe mu nnaku za Neemiya, ku abo kyawandiikibwa nti: “Abo abaazimbanga ku bbugwe, n’abo abatikkanga emigugu, era n’abo abaagiteekangako, buli omu ng’emu ku ngalo ze akoleranga omulimu, n’ey’endala ng’akutte ekiruyi.” Neemiya 4:17. Ebikolwa by’Abatume, 595–597.