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.
Nyuma y’uko Ezekiyeli asobanura uburyo amahanga yombi azaba umwe, hanyuma agaragaza ko iryo hanga rizategekwa n’Umwami Dawidi, kandi ko azasezerana na bo isezerano, kandi ko ihema rye rizabana na bo.
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 ntibazongera kwiyanduza n’ibishushanyo byabo bisengwa, cyangwa n’ibizira byabo, cyangwa n’ibicumuro byabo byose; ahubwo nzabakiza mbavane mu buturo bwabo bwose, aho bacumiye, kandi nzabeza: bityo bazaba ubwoko bwanjye, nanjye nzaba Imana yabo. Kandi Dawidi umugaragu wanjye azababera umwami; kandi bose bazagira umwungeri umwe: na bo bazagendera mu mateka yanjye, kandi bazitondera amategeko yanjye, bayakore. Kandi bazatura mu gihugu nahaye Yakobo umugaragu wanjye, aho ba sekuruza banyu batuye; kandi bazagituramo, bo n’abana babo n’abuzukuru babo iteka ryose: kandi Dawidi umugaragu wanjye azababera igikomangoma iteka ryose. Kandi nzasezerana na bo isezerano ry’amahoro; rizababera isezerano rihoraho: kandi nzabashyiraho, kandi nzabagwiza, kandi ahera hanjye nzahashyira hagati muri bo iteka ryose. Kandi ihema ryanjye rizabana na bo: koko nzaba Imana yabo, na bo bazaba ubwoko bwanjye. Kandi amahanga azamenya yuko ari jye Uwiteka weza Isirayeli, igihe ahera hanjye hazaba hagati muri bo iteka ryose. Ezekiyeli 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.”
Igice cya mirongo itatu n’irindwi cya Ezekiyeli gitanga ishusho irambuye cyane y’ishyirwaho ikimenyetso ry’ibihumbi ijana na mirongo ine na bine. Izo nkoni ebyiri zigomba guhinduka ishyanga rimwe igihe ubumana buhujwe n’ubumuntu, kandi bazaba bafite umwami ubategeka. Iryo shyanga rimwe ni itorero ry’Imana ryo mu minsi y’imperuka, ari bo bihumbi ijana na mirongo ine na bine. Izo nkoni ebyiri ni ibihe bibiri byo gutatanywa kw’ubwami bw’Isirayeli bwo mu majyaruguru n’ubwo mu majyepfo. Izo nkoni ebyiri ni bo Pawulo yita “umubiri,” ubwo anavuga ko Kristo ari “umutwe” w’uwo mubiri. Ezekiyeli agaragaza “umutwe” wa Pawulo nk’“umwami Dawidi,” naho “umubiri” nk’“ishyanga rimwe.”
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 butumwa bwahawe Abadivantisiti mu 1856, nk’uko bugaragazwa n’uruhererekane rutararangiye rwa Hiram Edson rwo mu 1856 ku birebana na “ibihe birindwi,” Edson yerekeza ku buhanuzi bwo muri Yesaya, igice cya karindwi, bw’imyaka mirongo itandatu n’itanu, nk’aho Bibiliya ihera yerekana intangiriro z’ibyo bihe byombi birindwi. Ubuhanuzi bw’igihe cy’imyaka mirongo itandatu n’itanu bushyirwa mu miterere y’amayobera, bisa n’imirongo yo mu gitabo cy’Ibyahishuwe ivuga iti: “Ufite amatwi niyumve.” Niba ufite amaso ashobora kubona, n’amatwi ashobora gusobanukirwa, muri uwo murongo harimo ikintu gitangaje cyane.
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.
Kuko umutwe wa Siriya ari Damasiko, n’umutwe wa Damasiko akaba Rezini; kandi mu gihe cy’imyaka mirongo itandatu n’itanu Efurayimu azavunagurwa, ku buryo atazaba akiri ubwoko. N’umutwe wa Efurayimu ni Samariya, n’umutwe wa Samariya akaba umuhungu wa Remaliya. Nimutizera, ni ukuri ntimuzakomezwa. Yesaya 7:8, 9.
The sixty-five year prophecy began in 742 BC, and within those sixty-five years, nineteen years later in 723 BC, the northern kingdom of Israel was taken into slavery by Assyria, and when those years ended in 677 BC, Manasseh was taken captive by Babylon. Those sixty five years were also represented in the fulfillments of the end of the scatterings of the two nations, that were to become one stick in Ezekiel’s narrative. They marked 1798, 1844 and 1863, respectively. In the verses which identify the message that was rejected in 1863 there is a special prophetic revelation in which the prophecy is couched.
Ubuhanuzi 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 bw’amajyaruguru bwa Isirayeli bwajyanywe mu bucakara na Ashuri, 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’ukwatatana kw’ibihugu byombi, byagombaga kuzahinduka inkoni imwe mu nkuru ya Ezekiyeli. Yagaragaje, uko bikurikirana, imyaka ya 1798, 1844 na 1863. Mu mirongo igaragaza ubutumwa bwanzwe mu wa 1863 harimo ihishurirwa ryihariye ry’ubuhanuzi, ari na ryo ubwo buhanuzi bwubakirwemo.
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 ihishurirwa rivuga ko “umutwe” w’ishyanga ari umurwa mukuru waryo, kandi ko “umutwe” w’umurwa mukuru ari umwami. Ritanga abahamya babiri b’iri hishurirwa, hanyuma rikageza ubwo buhanuzi bwose n’iryo hishurirwa ku musozo binyuze mu mugani w’amarenga uvuga uti: “Nimutizera, rwose ntimuzakomera.” Nimutemera ko umwami ari umutwe, kandi ko umutwe ari umurwa mukuru, ntimuzakomera.
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.
Ishyanga cya Ezekiyeli gituruka ku guhuza inkoni ebyiri z’ubwami bwo mu majyaruguru n’ubwo mu majyepfo, cyagombaga kugira umwami, ari we mutwe, ari wo murwa mukuru w’icyo gihugu. Uwo murongo wose wo muri Ezekiyeli uvuga ibyerekeye ibimenyetso by’ubuhanuzi by’ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bane, bihagarariye guhuza Ubumana n’ubumuntu mu gihe cyo kuvuza impanda ya karindwi y’Ubuyisilamu bw’ishyano rya gatatu.
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.
Iminsi yo kuvuza kw’Impanda ya Karindwi, mu Byahishuwe igice cya cumi, yatangiye igihe hagombaga kubaho “igihe kitakiriho,” ari cyo ku wa 22 Ukwakira 1844, igihe marayika wa gatatu yahageraga. Kuri iyo ngingo Yohana yagize uburakari bw’uwo munsi, maze icyo gihe ni bwo yabwiwe gupima urusengero, ariko akareka amateka y’imyaka igihumbi na magana abiri na mirongo itandatu yo gukandagirwa kw’ahera n’ingabo, kuko icyo gihe cyari cyarahawe abanyamahanga.
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.
Nuko marayika nabonye ahagaze ku nyanja no ku butaka azamura ukuboko kwe arekeza mu ijuru, arahira ku Uhoraho iteka ryose, waremye ijuru n’ibiririmo, n’isi n’ibiyirimo, n’inyanja n’ibiyirimo, ko igihe kitazongera kubaho ukundi; ahubwo mu minsi y’ijwi rya marayika wa karindwi, ubwo azatangira kuvuza impanda, ibanga ry’Imana rizaba risohojwe, nk’uko yabibwiye abagaragu bayo b’abahanuzi. Kandi rya jwi numvise rivugira mu ijuru ryongera kumbwira riti: Genda ufate agatabo gato gafunguye kari mu kuboko kwa marayika uhagaze ku nyanja no ku butaka.
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.
Ndegera ku mumalayika, ndamubwira nti: Mpa icyo gitabo gito. Arambwira ati: Cyakire, ukirye rwose; kizagutera umururazi mu nda, ariko mu kanwa kawe kizaryoha nk’ubuki. Nuko mfata icyo gitabo gito mu kuboko kw’umulayika, ndakirya rwose; mu kanwa kanjye kiryohaga nk’ubuki; maze nkiriye, inda yanjye yuzura umururazi. Arambwira ati: Ugomba kongera guhanura imbere y’amoko menshi n’amahanga n’indimi n’abami. Nuko mpabwa urubingo rusa n’inkoni; maze umulayika arahagarara, aravuga ati: Haguruka, upime urusengero rw’Imana n’igicaniro n’abarusengeramo. Ariko urugo rwo hanze rw’urusengero urureke, nturupime; kuko rwahawe abanyamahanga; kandi umurwa wera bazawukandagira amezi mirongo ine n’abiri. Ibyahishuwe 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.
Urusengero Yohana yagombaga gupima ku wa 22 Ukwakira 1844, ni urusengero rwari rufitemo abaruramyaga “barurimo.” Igikari cyo cyagombaga gusigara kitabaruwe. Urusengero rufite igicaniro, kandi na none rufitemo abaruramyaga, ni Ahera h’Ubuturo Bwera bwo mu ijuru. Mu gikari harimo igicaniro, ariko icyo cyagombaga gusigara kitabaruwe; bityo rero ikindi gicaniro cyonyine kiri mu Buturo Bwera bw’Imana ni igicaniro cy’imibavu giherereye mu Ahera. Igihe marayika wa gatatu yazaga mu 1844, byari ikigereranyo cy’ukuza kwa marayika wa gatatu mu ntangiriro z’igihe cyo gushyirwaho ikimenyetso ku wa 11 Nzeri 2001, urusengero rwari rugizwe n’ibyumba bibiri byonyine.
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.
Ahera Hojuru hari ikimenyetso cy’Itorero, Pawulo akaba ariranga nk’umubiri, naho Ahera Cyane Hojuru hari ikimenyetso cy’Umutwe w’uwo mubiri. Ahera Hojuru ni ikimenyetso cy’ubumuntu, naho Ahera Cyane Hojuru ni ikimenyetso cy’ubumana. Igicaniro n’umwotsi wazamukaga uvuye kuri icyo gicaniro, ukazamuka ukinjira mu Ahera Cyane Hojuru, bishushanya aho ubumuntu bwahuriraga n’ubumana. Abantu bashobora gusa kwinjira mu Ahera Cyane Hojuru ku bwo kwizera, ariko uburambe bw’abizerwa bubarizwa mu Ahera Hojuru.
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.
Aho ni ho bagomba kurira Ijambo ry’Imana, nk’uko bigaragazwa n’imitsima iri ku meza y’imigati yo kumurikwa. Aho ni ho bagomba kureka umucyo wabo ukamurika imbere y’abantu, no guhimbaza Se wo mu ijuru, nk’uko bigaragazwa n’itabaza rifite amashami arindwi, iryo tubwirwa ko rihagarariye Itorero. Aho ni ho bagomba kwifatanya n’Ubumana, uko amasengesho yabo azamukana n’ibyo Kristo yakoze bibakwiriye akagera mu Bwiza nyakuri bw’Uw’Imana.
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 wa 1798 kugeza mu wa 1844, Umwubatsi w’Urusengero yubatse urusengero rw’ubumuntu yashakaga guhuza n’urusengero rwe rw’ubumana, ariko ubumuntu bwarigometse. Guhera mu wa 2001, yongeye kubaka urusengero rw’ubumuntu, ruhagarariwe n’ibihumbi ijana na mirongo ine na bine. Dukurikije Ezekiyeli, “umwami Dawidi” ni we ugomba gutegeka ishyanga, rihindurwa rivuye mu kibaya cy’amagufa yumye yapfuye y’i Lawodikiya, rikaba ingabo ikomeye izamurwa nk’ibendera igihe itegeko ryo ku Cyumweru 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.
Ubwami bwo mu majyepfo bwa Yuda ni ho umurwa mukuru wa Yerusalemu wari uherereye, kandi igihugu, umwami n’umurwa mukuru bihagarariye “umutwe.” Ni ukuri, nimwemera, muzahama. Mu isano riri hagati y’ubwami bwo mu majyaruguru n’ubwo mu majyepfo, Yuda yari “umutwe”; ni ho umurwa mukuru wari uri, kandi ni wo murwa Uwiteka yahisemo gushyiraho izina rye. Ubwami bwo mu majyaruguru bwari “umubiri.” Kubera ubuhakanyi bwa Salomo, Uwiteka yahagurukije abanzi barwanya Salomo. Umwe muri abo banzi yari Yerobowamu, wabaye umwami wa mbere w’ubwami bwamaze kwigabanyamo bwo mu majyaruguru bwa Isirayeli.
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:)
Nuko Yerobowamu mwene Nebati, Umwefurati w’i Sereda, umugaragu wa Salomo, nyina akitwa Seruwa, umugore w’umupfakazi, na we ubwe yararikiye umwami ukuboko. Kandi icyatumye ararikira umwami ukuboko ni iki: Salomo yubatse Milo, asana ibyasenyutse by’umurwa wa Dawidi se. Uwo muntu Yerobowamu yari intwari y’umunyamaboko; Salomo abonye uwo musore ko akorana umwete, amugira umutware ushinzwe umurimo wose w’inzu ya Yozefu. Nuko muri icyo gihe Yerobowamu avuye i Yerusalemu, umuhanuzi Ahiya w’Umunyashilo amusanga mu nzira; kandi yari yambaye umwenda mushya; kandi bombi bari bonyine mu gasozi. Ahiya afata uwo mwenda mushya yari yambaye, awushishimura mo ibice cumi na bibiri. Nuko abwira Yerobowamu ati: “Ihitoreremo ibice icumi, kuko Uwiteka Imana ya Isirayeli avuze ati: Dore, ngiye gushishimura ubwami mbukure mu kuboko kwa Salomo, nguhe imiryango icumi; (ariko azasigarana umuryango umwe ku bw’umugaragu wanjye Dawidi no ku bw’i Yerusalemu, umurwa natoranije mu miryango yose ya Isirayeli:)”
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.
Kuko banteye, bagasenga Ashtoreti imanakazi y’Abanyasidoni, na Kemoshi imana y’Abamowabu, na Milikomu imana y’Abana ba Amoni, kandi ntibagendere mu nzira zanjye, ngo bakore ibitunganye mu maso yanjye, no gukomeza amategeko yanjye n’amateka yanjye, nk’uko Dawidi se yabigenje. Ariko sinzavana ubwami bwose mu kuboko kwe; ahubwo nzamugira umutware iminsi yose y’ubugingo bwe ku bw’umugaragu wanjye Dawidi, uwo natoranije, kuko yakomeje amategeko yanjye n’ibyo nategetse. Ariko nzavana ubwami mu kuboko kw’umuhungu we, maze nkubuhe, ni ukuvuga imiryango cumi. Kandi umuhungu we nzamuha umuryango umwe, kugira ngo Dawidi umugaragu wanjye ahore afite itabaza imbere yanjye i Yerusalemu, umujyi nitoranirije gushyiramo izina ryanjye. 1 Abami 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.
Igihugu cyaremwe ubwo Ezekiyeli yahuzaga inkoni ebyiri cyagombaga kugira “Dawidi” ngo abe umwami, kandi Dawidi yategekaga ari i Yerusalemu, umurwa mukuru Imana yatoranyije ngo ihashyire izina ryayo. Imiryango icumi yo mu majyaruguru yari ikimenyetso cy’umubiri, kandi Yerusalemu yari ikimenyetso cy’umutwe. Kubera ibyaha bya Manase, u Buyuda bwajyanywe i Babuloni mu bunyage mu mwaka wa 677 Mbere ya Kristo, bityo hatangira gutatanywa kwa “ibihe birindwi” byatejwe ubwami bwo mu majyepfo. Muri icyo gihe ni bwo Uwiteka yanze 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.
Ariko Uwiteka ntiyahindutse ngo ave ku burakari bukaze bw’uburakari bwe bwinshi, bwatumye uburakari bwe bwaka ku Buyuda, bitewe n’ibyo kurakaza byose Manase yamurakaje. Nuko Uwiteka aravuga ati: “Na Buyuda nzabakura imbere y’amaso yanjye, nk’uko nakuyemo Abisirayeli, kandi nzata uyu murwa wa Yerusalemu natoranije, n’iyi nzu navuzeho nti: Izina ryanjye ni ho rizaba.” 2 Abami 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.
Hari mu “nzu” i Yerusalemu ni ho yahisemo gushyira izina rye, kandi umujyi n’iyo nzu birateshwa, ariko Zekariya atanga isezerano ko Uwiteka azongera guhitamo Yerusalemu.
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.
Nuko marayika w’Uwiteka arasubiza ati: “Yewe Mwami Nyiringabo, uzageza ryari kutababarira Yerusalemu n’imidugudu y’u Buyuda, ibyo warakariye muri iyi myaka mirongo irindwi?” Maze Uwiteka asubiza marayika wavuganaga nanjye amagambo meza n’amagambo ahumuriza. Nuko marayika wavuganaga nanjye arambwira ati: “Rangurura uvuge uti: ‘Uku ni ko Uwiteka Nyiringabo avuga: Ndararikira Yerusalemu na Siyoni ishyaka rikomeye. Kandi ndakariye cyane amahanga yibereye mu mutekano; kuko nari narakayeho buhoro gusa, ariko yo yongererejeho kubateza amakuba.’ Ni cyo gituma Uwiteka avuga ati: ‘Nsubiye i Yerusalemu mfite imbabazi; inzu yanjye izayubakwamo, ni ko Uwiteka Nyiringabo avuga, kandi umugozi wo gupimisha uzaramburirwa kuri 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.
Ongera uvuge uti: Uku ni ko Uwiteka Nyiringabo avuga ati: Imigi yanjye izongera gusagamba kubera uburumbuke; kandi Uwiteka azongera guhoza Siyoni, kandi azongera gutoranya Yerusalemu. Nuko nubura amaso yanjye ndareba, mbona amahembe ane. Maze mbaza marayika wavuganaga nanjye nti: Ibi ni ibiki? Aransubiza ati: Aya ni yo mahembe yatatanyije u Buyuda, Isirayeli na Yerusalemu. Hanyuma Uwiteka anyereka abakozi bane b’ubukorikori. Nuko ndavuga nti: Aba bazanywe no gukora iki? Aravuga ati: Aya ni yo mahembe yatatanyije u Buyuda, ku buryo nta muntu n’umwe washoboraga guterura umutwe; ariko aba bo baje kubatera ubwoba, no kwirukana amahembe y’amahanga yazamuye ihembe ryayo ku gihugu cy’u Buyuda kugira ngo agitatanije.
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.
Nongera kubura amaso, nditegereza, maze dore mbona umuntu ufite umurongo wo gupimisha mu kuboko kwe. Nuko ndamubaza nti: “Urajya he?” Aransubiza ati: “Ngiye gupima i Yerusalemu, ngo ndebe ubugari bwaho n’uburebure bwaho.” Maze dore marayika wavuganaga nanjye aragenda, undi marayika arasohoka ajya kumusanganira, aramubwira ati: “Iruka, ubwire uwo musore uti: ‘I Yerusalemu hazaturwa nk’imidugudu idafite inkike, bitewe n’ubwinshi bw’abantu n’amatungo bizabamo. Kuko jyewe,” ni ko Uwiteka avuga, “nzahabera inkike y’umuriro impande zose, kandi nzaba icyubahiro hagati hahwo.’” “Nimuveyo, nimuveyo, muhunge mu gihugu cy’ikasikazi,” ni ko Uwiteka avuga, “kuko nabatatanyirije mu mpande enye z’ijuru,” ni ko Uwiteka avuga. “Wikize, wa Siyoni we, wowe uturanye n’umukobwa wa Babuloni.” Kuko Uwiteka Nyiringabo avuga atya ati: “Nyuma y’icyubahiro yantumye ku mahanga yabasahuye; kuko ukoraho mwe aba akoze ku mboni y’ijisho rye.”
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.
Kuko dore, nzabazungurizaho ukuboko kwanjye, maze bazahinduka iminyago y’abagaragu babo; namwe muzamenya ko Uwiteka Nyiringabo ari we wanyohereje. Ririmba unezerwe, wa mukobwa wa Siyoni we, kuko dore ndaje, kandi nzatura hagati muri wowe, ni ko Uwiteka avuga. Kandi amahanga menshi azifatanya n’Uwiteka kuri uwo munsi, kandi azaba ubwoko bwanjye; nanjye nzatura hagati muri wowe, maze uzamenya ko Uwiteka Nyiringabo ari we wantumye kuri wowe. Kandi Uwiteka azaragwa u Buyuda ho umugabane we mu gihugu cyera, kandi azongera gutoranya Yerusalemu. Nimumare guceceka, mwa bantu mwese, imbere y’Uwiteka, kuko ahagurutse ava mu buturo bwe bwera. 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.
Amasezerano y’uko Uwiteka yongera guhitamo Yerusalemu yasohoye igihe Isirayeli ya kera yongeye kubaka Yerusalemu nyuma y’ubunyage bwayo i Babuloni, ariko abahanuzi bavuga cyane kurushaho iby’iminsi y’imperuka kuruta iminsi babayemo. Uwiteka “yarahagurutse ava mu rusengero rwe rwera” ku wa 22 Ukwakira 1844, igihe yahagurukaga akava Ahera akajya Ahera Cyane, icyo gihe “abafite umubiri bose” bagombaga “gutekereza bucece” imbere y’Uwiteka, kuko Umunsi w’Impongano nyakuri wari ugeze, bihuje na Habakuki 2:20.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ariko Uwiteka ari mu rusengero rwe rwera; isi yose icecekere imbere ye. Habakuki 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.
Muri icyo gihe, Yohana mu gice cya cumi na rimwe cy’Ibyahishuwe yategetswe gupima urusengero, ari rwo Zekariya yabonye igihe “yuburaga” “amaso ye, akareba, maze dore umuntu ufite umurongo wo gupimisha mu kuboko kwe.” Hanyuma Zekariya aravuga ati: “Ujya he?” Nuko Yohana abwira Zekariya ati: “Kujya gupima Yerusalemu, ngo ndebe ubugari bwayo n’uburebure bwayo.” Amateka yo kongera kubaka Yerusalemu nyuma y’imyaka mirongo irindwi y’ubunyage, n’amateka yatangiye mu 1798 ariko akarangira mu bugome 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.
Ubwami bwo mu majyepfo, umujyi wa Yerusalemu, n’umwami Dawidi, byose ni byo “mutwe” aho imico y’Imana igomba kugaragarizwa. Ubwami bwo mu majyaruguru bugereranya “umubiri”, kandi igihe Uwiteka yagenaga kongera “kubabarira Yerusalemu” no “kuyihumuriza” no kongera “kuyitoranya”, aba agaragaza ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bine, rikubiyemo guhurizwa hamwe kw’amagufwa yumye y’i Lawodikiya, hanyuma nyuma y’ibyo ayo magufwa akazurwa akaba 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.
Icyo gikorwa kigaragazwa muri Ezekieli igice cya mirongo itatu n’irindwi, kandi kigereranywa n’ubwami bwo mu majyaruguru n’ubwo mu majyepfo, butanga ishusho y’umurimo wo gusohoza isezerano ry’isezeranywa ryo kwandika amategeko Ye mu mitima no mu ntekerezo by’abihumbi ijana na mirongo ine na bine. Muri izo nkoni ebyiri, imwe kandi imwe yonyine ni yo irangwa ko ari umutwe, kandi niba mwizera, niba amaso yanyu ashobora kubona kandi amatwi yanyu ashobora gusobanukirwa, ibi bigaragaza indi nkoni ko ari umubiri.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu ngingo ikurikira.
“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 rufatiro Kristo Ubwe yari yarashyizeho, intumwa zubatse itorero ry’Imana. Mu Byanditswe Byera, kenshi hakoreshwa ishusho yo kubaka urusengero kugira ngo hasobanurwe kubakwa kw’itorero. Zekariya yerekeza kuri Kristo amwita Ishami rizubaka urusengero rw’Uwiteka. Avuga ko abanyamahanga bazafasha muri uwo murimo ati: ‘Abari kure bazaza bubake mu rusengero rw’Uwiteka;’ kandi Yesaya atangaza ati: ‘Abana b’abanyamahanga bazubaka inkike zawe.’ Zekariya 6:12, 15; Yesaya 60:10.”
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
Petero, yandika iby’iyubakwa ry’iyi nsengero, aravuga ati: “Mwegereye uwo, ari we Buye rizima, nubwo ryanzwe n’abantu, ariko rikaba ryaratoranyijwe n’Imana kandi rifite igiciro cyinshi, namwe ubwanyu, nk’amabuye mazima, murubakwa ngo mube inzu y’Umwuka, n’ubutambyi bwera, kugira ngo mutambire ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo.” 1 Petero 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 birombe by’isi y’Abayahudi n’iy’Abanyamahanga intumwa zarakoze, zikuramo amabuye yo kurambikwa ku rufatiro. Mu rwandiko rwe yandikiye abizera bo muri Efeso, Pawulo yaravuze ati: ‘Nuko rero ntimukiri abanyamahanga n’abimukira, ahubwo muri abenegihugu hamwe n’abera, kandi muri abo mu rugo rw’Imana; kandi mwubatswe ku rufatiro rw’intumwa n’abahanuzi, Kristo Yesu ubwe ari we buye rikomeza imfuruka rikuru; muri we inyubako yose ihujwe neza ikurira kuba urusengero rwera mu Mwami; kandi muri we namwe mwubakanyijwe hamwe ngo mube ubuturo bw’Imana ku bw’Umwuka.’ Abefeso 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.
Kandi yandikiye Abakorinto ati: “Nk’uko ubuntu bw’Imana nahawe bumeze, nk’umwubatsi mukuru w’umunyabwenge, nashyizeho urufatiro, undi na we arwubakaho. Ariko umuntu wese yirinde uko yubakaho. Kuko nta wundi rifatiro umuntu yabasha gushyiraho, keretse urwashyizweho, ari rwo Yesu Kristo. Ariko niba umuntu yubakishije kuri uru rufatiro izahabu, ifeza, amabuye y’agaciro kenshi, ibiti, ubwatsi, ibikenyeri; umurimo wa buri muntu uzahishurwa: kuko uwo munsi uzawerekana, kuko uzahishurwa n’umuriro; kandi umuriro uzagerageza umurimo wa buri muntu uwo ari wo.” 1 Abakorinto 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.
“Intumwa zubatse ku rufatiro rukomeye, ari rwo Gitare cy’Ibihe byose. Kuri urwo rufatiro zazanye amabuye zakuye mu isi. Abubatsi ntibakoreye umurimo wabo batagize inkomyi. Umurimo wabo warushijeho kugorwa cyane no kurwanywa n’abanzi ba Kristo. Byabasabaga guhangana n’ubwikanyize, urwikekwe, n’urwango by’abubakaga ku rufatiro rw’ibinyoma. Benshi bakoze nk’abubatsi b’itorero bashobora kugereranywa n’abubatsi b’urukuta bo mu gihe cya Nehemiya, abo handitsweho ngo: ‘Abubakaga ku rukuta, n’abikoreraga imitwaro, n’abashyiraga ku bandi, buri wese yakoranaga ukuboko kumwe umurimo, ukundi agafata intwaro.’ Nehemiya 4:17.” Ibyakozwe n’Intumwa, 595–597.