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.
Sanggeus Ézékiel ngajelaskeun prosés dua bangsa jadi hiji, anjeunna tuluy nétélakeun yén bangsa éta bakal diparéntah ku Raja Daud, sarta yén Anjeunna bakal ngadamel perjangjian jeung maranéhna, jeung yén Kemah Suci-Na bakal aya jeung maranéhna.
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.
Maranéhna moal deui ngotoran dirina ku brahalana, atawa ku perkara-perkara anu matak jijik, atawa ku salah sahiji tina sagala palanggaranana; tapi Kami bakal nyalametkeun maranéhna tina sagala tempat padumukan maranéhna, di mana maranéhna geus dosa, sarta bakal nyucikeun maranéhna; ku kituna maranéhna bakal jadi umat Kami, sarta Kami bakal jadi Allah maranéhna. Jeung Daud, hamba Kami, bakal jadi raja maranéhna; sarta maranéhna kabéh bakal boga hiji pangangon: maranéhna ogé bakal leumpang nurutkeun kana hukum-hukum Kami, sarta ngajaga katetepan-katetepan Kami, jeung ngalaksanakeunana. Jeung maranéhna bakal cicing di tanah anu ku Kami geus dipaparinkeun ka Yakub, hamba Kami, tempat karuhun maranéhna kungsi cicing; sarta maranéhna bakal cicing di dinya, nya maranéhna, jeung anak-anakna, jeung incu-incuna salalanggengna; sarta Daud, hamba Kami, bakal jadi pangeran maranéhna salalanggengna. Leuwih ti éta, Kami bakal nyieun hiji perjangjian karapihan jeung maranéhna; éta bakal jadi perjangjian anu langgeng jeung maranéhna; sarta Kami bakal netepkeun maranéhna, jeung ngalobaan maranéhna, sarta bakal nempatkeun tempat suci Kami di tengah-tengah maranéhna salalanggengna. Kémah Kami ogé bakal aya jeung maranéhna; enya, Kami bakal jadi Allah maranéhna, sarta maranéhna bakal jadi umat Kami. Jeung bangsa-bangsa kapir bakal nyaho yén Kami, PANGERAN, anu nyucikeun Israil, nalika tempat suci Kami aya di tengah-tengah maranéhna salalanggengna. Yehezkiel 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.”
Dina bab tilu puluh tujuh kitab Ezekiel dipidangkeun hiji gambaran anu kacida jéntréna ngeunaan pamaséhan saratus opat puluh opat rébu. Dua iteuk anu baris jadi hiji bangsa nalika kaallahan dihijikeun jeung kamanusaan, sarta maranéhna baris boga hiji raja anu maréntah maranéhna. Eta hiji bangsa téh nyaéta garéja Allah dina poé-poé panungtungan, nyaéta saratus opat puluh opat rébu. Dua iteuk éta nyaéta dua mangsa paburencayna karajaan kalér jeung karajaan kidul Israél. Dua iteuk éta nyaéta jalma-jalma anu ku Paulus diidéntifikasi minangka “awak,” nalika anjeunna ogé ngidéntifikasi Kristus minangka “sirah” tina eta awak. Ezekiel ngidéntifikasi “sirah” dina katerangan Paulus éta minangka “raja Daud,” jeung “awak”-na minangka “hiji bangsa.”
In the message which was provided to Adventism in 1856, as represented by the unfinished series on the “seven times” by Hiram Edson in 1856, Edson refers to Isaiah, chapter seven’s prophecy of sixty-five years as the biblical point of reference for the starting points of both periods of seven times. The sixty-five year time prophecy is placed in an enigmatic context, similar to the passages in the book of Revelation that state, “he who hath ears, let him hear.” If you have eyes that can perceive, and ears that can understand, there is something very wonderful in that passage.
Dina amanat anu dipasihkeun ka Adventisme dina taun 1856, sakumaha kagambarkeun ku runtuyan anu tacan réngsé ngeunaan “tujuh kali” ku Hiram Edson dina taun 1856, Edson nunjuk kana Yesaya pasal tujuh, nubuat genep puluh lima taun, minangka titik rujukan Alkitabiah pikeun titik awal duanana kurun tujuh kali. Nubuat waktu genep puluh lima taun éta diteundeun dina kontéks anu énéhmatikis, sarupa jeung petikan-petikan dina kitab Wahyu anu nyebutkeun, “saha anu boga ceuli, hayu ngadéngé.” Lamun anjeun miboga panon anu sanggup ningali, jeung ceuli anu sanggup ngartos, aya hiji hal anu kacida matak ngajentulna dina petikan éta.
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.
Sabab kapala Siria téh Damsik, jeung kapala Damsik téh Résin; sarta dina jero genep puluh lima taun Epraim bakal diremuk, nepi ka henteu deui jadi hiji bangsa. Jeung kapala Epraim téh Samaria, jeung kapala Samaria téh putrana Remalia. Lamun maranéh moal percaya, tangtu maranéh moal diteguhkeun. 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.
Nubuat genep puluh lima taun dimimitian dina taun 742 SM, sarta dina jero genep puluh lima taun éta, salapan welas taun ti harita, dina taun 723 SM, karajaan kalér Israil dibawa kana pangawulaan ku Asyur; jeung nalika taun-taun éta béak dina taun 677 SM, Menase dibawa jadi tawanan ku Babul. Genep puluh lima taun éta ogé diwakilan dina panggenepan-panggenepan ahir paburencayna dua bangsa, anu bakal jadi hiji iteuk dina carita Yéheskél. Éta nandaan taun 1798, 1844, jeung 1863, masing-masingna. Dina ayat-ayat anu ngaidentipikasi amanat anu ditampik dina taun 1863 aya hiji panyingkab kenabian anu husus, anu di jerona éta nubuat dikedalkeun.
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.
Ieu téh wahyu yén “sirah” hiji bangsa nyaéta kota gedé puseurna, jeung yén “sirah” kota gedé puseurna nyaéta raja. Ieu nyayagikeun dua saksi pikeun wahyu ieu, tuluy mawa sakabéh nubuat jeung wahyu éta kana kacindekan ku tatarucingan ieu, yén, “Lamun maranéh moal percaya, tangtu maranéh moal diteguhkeun.” Lamun aranjeun teu percaya yén raja téh sirah, jeung yén sirah téh kota gedé puseurna, mangka aranjeun moal diteguhkeun.
Ezekiel’s nation that is produced by joining the two sticks of the northern and southern kingdoms, was to have a king, which is a head, which is the capital city of the nation. The entire passage of Ezekiel is speaking to the prophetic characteristics of the sealing of the one hundred and forty-four thousand, which represents the joining together of Divinity with humanity during the period of the sounding of the seventh trumpet of Islam of the third woe.
Bangsa Yéheskiel anu dihasilkeun ku ngahijikeun dua iteuk karajaan kalér jeung kidul, kudu miboga hiji raja, anu mangrupa kapala, nyaéta kota ibu nagara éta. Sakabéh éta petikan Yéheskiel nyarita ngeunaan ciri-ciri nubuat tina panyegelan saratus opat puluh opat rébu, anu ngawakilan ngahijina Kaallahan jeung kamanusaan dina mangsa disadana tarompet katujuh Islam tina cilaka katilu.
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.
Poé-poé ditiupna Tarompet Katujuh, dina Wahyu pasal sapuluh, dimimitian nalika kudu aya “waktu euweuh deui,” nyaéta tanggal 22 Oktober 1844, nalika malaikat katilu sumping. Dina éta mangsa Yohanes ngalaman kapaitan tina tanggal éta, sarta harita kénéh anjeunna diparéntah pikeun ngukur Bait Allah, tapi nyingkahkeun sajarah sarébu dua ratus genep puluh taun ditincakna tempat suci jeung pasukan, sabab éta mangsa geus dipasrahkeun ka bangsa-bangsa kapir.
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.
Malaikat anu ku sim kuring katingali nangtung dina laut jeung dina bumi, ngangkat leungeunna ka sawarga, tuluy sumpah demi Anjeunna anu hirup salalanggengna, anu nyiptakeun sawarga jeung sagala anu aya di jerona, jeung bumi jeung sagala anu aya di jerona, jeung laut jeung sagala anu aya di jerona, yén moal aya deui waktu: Tapi dina mangsa sora malaikat anu katujuh, nalika manéhna mimiti niup tarompetna, rusiah Allah bakal diréngsékeun, sakumaha anu geus dinyatakeun-Na ka para abdi-Na, nya éta para nabi. Jeung sora anu ku sim kuring kadéngé ti sawarga nyarita deui ka sim kuring, pokna, “Indit, candak kitab leutik anu kabuka dina panangan malaikat anu nangtung dina laut jeung dina bumi.”
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 10:5–11:2.
Tuluy kuring nyampeurkeun ka éta malaikat, tuluy saur kuring ka anjeunna, “Pasihkeun kaula éta kitab leutik.” Jeung anjeunna ngandika ka kaula, “Tampanan, sarta dahar nepi béak; éta bakal ngajadikeun beuteung maneh pait, tapi dina sungut maneh bakal amis siga madu.” Tuluy kuring nyandak éta kitab leutik tina panangan malaikat, sarta ngadahar nepi béak; jeung dina sungut kuring éta amis siga madu; tapi sanggeus kuring ngadaharna, beuteung kuring jadi pait. Jeung anjeunna ngandika ka kaula, “Maneh kudu nubuat deui di hareupeun loba bangsa, jeung nagara-nagara, jeung basa-basa, jeung raja-raja.” Jeung kaula dipasihan sabatang awi ukur anu sarupa jeung iteuk; sarta malaikat éta nangtung bari ngandika, “Hudang, sarta ukur Bait Allah, jeung altar, jeung jalma-jalma anu nyembah di jerona. Tapi pakarangan anu aya di luar Bait ulah diasupkeun, sarta ulah diukur; sabab éta geus dipasrahkeun ka bangsa-bangsa kapir: jeung kota suci bakal diinjak-injak ku maranéhna salila opat puluh dua bulan.” Wahyu 10:5–11:2.
The temple which John was to measure on October 22, 1844, was the temple which had worshippers “therein.” The courtyard was to be left off. The temple which has an altar, that also has worshippers therein is the holy place of the heavenly sanctuary. There was an altar in the courtyard, but that was to be left off, so the only other altar in God’s sanctuary is the altar of incense that is located in the Holy Place. At the arrival of the third angel in 1844, which typified the third angel’s arrival at the beginning of the sealing time on September 11, 2001, the temple consisted of only two apartments.
Bait Allah anu kudu diukur ku Yohanes dina tanggal 22 Oktober 1844 teh nya eta bait anu miboga anu nyarembah “di jerona.” Palataran kudu diantep. Bait anu miboga altar, sarta anu oge miboga anu nyarembah di jerona, nya eta tempat suci dina tempat suci sawarga. Memang aya hiji altar di palataran, tapi eta kudu diantep, ku kituna hiji-hijina altar sejen dina tempat suci Allah nya eta altar menyan anu ayana di Tempat Suci. Dina datangna malaikat katilu dina taun 1844, anu ngalambangkeun datangna malaikat katilu dina awal waktu panyegelan dina tanggal 11 September 2001, bait teh ngan ukur diwangun ku dua rohangan.
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.
Tempat Suci téh lambang Garéja, anu ku Paulus dipikawanoh minangka awak, sarta Tempat Maha Suci téh lambang sirah tina awak éta. Tempat Suci téh lambang kamanusaan, sarta Tempat Maha Suci téh lambang ketuhanan. Mezbah, jeung haseup anu naék tina mezbah, anu munggah tuluy asup ka jero Tempat Maha Suci, ngagambarkeun titik tempat kamanusaan ngahubung jeung ketuhanan. Umat manusa ngan bisa asup ka Tempat Maha Suci ku iman, tapi pangalaman jalma-jalma satia aya perenahna di Tempat Suci.
There they are to eat the Word of God, as represented by the loaves upon the table of showbread. There they are to let their light shine before men, and glorify their heavenly father, as represented by the seven-branched candlestick, which we are informed represents the Church. There they are to connect with divinity as their prayers ascend with the merits of Christ into the very presence of the Divine.
Di dinya maranéhna kudu ngadahar Firman Allah, sakumaha dilambangkeun ku roti-roti dina méja roti pintonan. Di dinya maranéhna kudu ngantep cahayana moncorong di hareupeun jalma-jalma, sarta ngamulyakeun Rama sawargina, sakumaha dilambangkeun ku lampu suku tujuh cabang, anu ku urang dipaparinkeun katerangan yén éta ngalambangkeun Garéja. Di dinya maranéhna kudu ngahiji jeung kaallahan nalika doa-doana naék, bareng jeung kasaéan Kristus, nepi ka payuneun pisan Nu Maha Ilahi.
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.
Ti taun 1798 nepi ka 1844, Pangarsiték Bait Suci ngadegkeun hiji bait kamanusaan anu ku Anjeunna dimaksudkeun pikeun dihijikeun jeung bait kailahian-Na, tapi kamanusaan murtad. Mimiti taun 2001, Anjeunna deui ngadegkeun bait kamanusaan éta, anu dilambangkeun ku saratus opat puluh opat rébu. Numutkeun ka Yehezkiel, “raja Daud” baris maréntah ka éta bangsa, anu dirobah tina hiji lebak pinuh ku tulang-tulang Laodikea anu paéh jeung garing, jadi pasukan anu gagah perkasa, anu diangkat jadi panji dina hukum Minggu anu baris geura datang.
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.
Karajaan kidul Yuda nyaéta tempat ayana kota ibukota Yerusalem, sarta bangsa, raja, jeung ibukota ngalambangkeun “hulu.” Tangtu lamun maranéh percaya, maranéh bakal diteguhkeun. Dina hubungan antara karajaan kalér jeung karajaan kidul, Yuda téh “hulu,” sabab di dinya ayana ibukota, sarta éta kota anu dipilih ku Gusti pikeun nempatkeun nami-Na. Karajaan kalér téh “awak.” Ku sabab kamurtadan Suleman, Gusti ngahirupkeun musuh-musuh pikeun ngalawan Suleman. Salah sahiji musuh éta nyaéta Yarobeam, anu jadi raja kahiji tina karajaan kalér Israil anu geus kabagi.
And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:)
Jeung Yarobeam bin Nebat, urang Éfrat ti Zeredah, abdi Suleman, anu ngaran indungna Serua, saurang randa, nya éta anjeunna ngangkat leungeunna ngalawan raja. Jeung ieu sababna anjeunna ngangkat leungeunna ngalawan raja: Suleman ngawangun Milo, sarta ngabebenah ruksakna tembok kota Daud, ramana. Ari éta jalma, Yarobeam, saurang lalaki anu gagah perkasa; sarta Suleman, sanggeus ningali yén éta nonoman rajin, ngajadikeun anjeunna pangawasa pikeun sakabéh beban padamelan kulawarga Yusup. Jeung kajadian dina waktu éta, nalika Yarobeam kaluar ti Yerusalem, yén nabi Ahia, urang Silo, papanggih jeung anjeunna di jalan; sarta anjeunna geus ngagem hiji jubah anyar; sarta maranéhna duaan nyorangan di tegal. Jeung Ahia nyekel jubah anyar anu aya dina anjeunna, tuluy nyaréwédkeunana jadi dua welas bagian; sarta anjeunna ngandika ka Yarobeam, “Candak keur maneh sapuluh bagian; sabab kieu timbalan PANGERAN, Allah Israil: Tingali, Kami rek nyaréwédkeun karajaan tina panangan Suleman, sarta rek mikeun sapuluh kaom ka maneh: (Nanging anjeunna bakal boga hiji kaom demi Daud, abdi Kami, jeung demi Yerusalem, kota anu ku Kami geus dipilih ti antara sakabéh kaom Israil:)”
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.
Sabab maranéhna geus ninggalkeun Kami, sarta nyembah ka Asytoret, déwi urang Sidon, ka Kemosy, déwa urang Moab, jeung ka Milkom, déwa bani Amon, sarta maranéhna henteu leumpang dina jalan-jalan Kami, pikeun ngalakonan anu bener dina paningal Kami, jeung pikeun ngajaga katetepan-katetepan Kami sarta putusan-putusan Kami, sakumaha Daud, ramana, geus ngalakonanana. Tapi Karajaan sakabéhna moal Kuambil tina leungeunna; sabalikna, ku Kami manéhna bakal dijadikeun pangéran sapanjang poé-poé hirupna ku lantaran Daud, abdi Kami, anu ku Kami geus dipilih, sabab manéhna ngajaga parentah-parentah Kami jeung katetepan-katetepan Kami. Tapi Karajaan téh ku Kami bakal dicabut tina leungeun anakna, sarta bakal dipasrahkeun ka anjeun, nyaéta sapuluh kaom. Sedengkeun ka anakna bakal Kuasihkeun hiji kaom, supaya Daud, abdi Kami, salawasna boga hiji cahaya di payuneun Kami di Yerusalem, kota anu ku Kami geus dipilih pikeun nempatkeun ngaran Kami di dinya. 1 Raja-raja 11:26–36.
The nation that was created when Ezekiel joined the two sticks was to have “David” as king, and David ruled from Jerusalem, which is the capital city where God chose to place His name. The ten northern tribes were a symbol of the body, and Jerusalem was the symbol of the head. Because of the sins of Manasseh, Judah was carried to Babylon in captivity in 677 BC, thus beginning the scattering of the “seven times” against the southern kingdom. At that time the Lord rejected Jerusalem.
Bangsa anu dijadikeun nalika Ezekiel ngahijikeun dua iteuk éta kudu miboga “Daud” minangka rajana, sarta Daud maréntah ti Yerusalem, nyaéta kota ibukota tempat Allah milih nempatkeun ngaran-Na. Sapuluh kaom di kalér mangrupa lambang awak, sedengkeun Yerusalem mangrupa lambang sirah. Ku lantaran dosa-dosa Manasé, Yuda dibawa ka Babul dina kaayaan pangbuangan dina taun 677 SM, ku kituna dimimitian paburencayna “tujuh kali” ngalawan karajaan beulah kidul. Dina waktu éta Gusti nampik Yerusalem.
Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. And the Lord said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there. 2 Kings 23:26, 27.
Sanajan kitu PANGERAN henteu méréhkeun kaambek-Na anu kacida gedéna, anu ngajadikeun murka-Na hurung ka Yuda, ku sabab sagala panganyenyeri anu dipaké ku Manasé pikeun ngangsonan Mantenna. Jeung PANGERAN ngandika, “Yuda ogé ku Kami rek dipiceun ti payuneun Kami, sakumaha Kami geus miceun Israél, sarta kota ieu, Yerusalem, anu geus Kami pilih, ku Kami rek ditampik, kitu deui Bait anu ku Kami geus didawuhkeun, ‘Ngaran Kami bakal aya di dinya.’” 2 Raja-raja 23:26, 27.
It was in the “house” in Jerusalem where He chose to place His name, and the city and the house were cast off, but a promise was made by Zechariah that the Lord would once again choose Jerusalem.
Di “imah” di Yerusalem Anjeunna milih nempatkeun ngaran-Na, sarta kota jeung imah éta dipiceun, tapi aya jangji anu didamel ku Zakharia yen PANGERAN baris sakali deui milih Yerusalem.
Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the Lord answered the angel that talked with me with good words and comfortable words. So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem.
Tuluy malaikat PANGERAN ngawaler sarta ngandika, “Nun Gusti nu Maha Kawasa, nepi ka iraha Gusti moal maparin welas asih ka Yerusalem jeung ka kota-kota Yuda, anu geus dipikangabekelan ku murka Gusti salila tujuh puluh taun ieu?” Jeung PANGERAN ngawaler ka malaikat anu nyarita ka kuring ku pangandika anu hade jeung pangandika anu ngalilipur. Ku kituna malaikat anu ngawangkong jeung kuring nyarios ka kuring, “Saurakeun, kieu timbalan PANGERAN nu Maha Kawasa: Kami timburu ka Yerusalem jeung ka Sion ku timburu anu kacida gedéna. Jeung Kami pohara bendu ka bangsa-bangsa kapir anu keur hirup tengtrem; sabab Kami ngan ukur saeutik bendu, tapi maranéhna malah ngagedékeun kasangsaraan. Ku sabab éta, kieu timbalan PANGERAN: Kami geus mulang deui ka Yerusalem kalayan welas asih; Bait Kami bakal diwangun di dinya, saur PANGERAN nu Maha Kawasa, sarta tali ukur bakal dibentangkeun ka luhur Yerusalem.”
Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Then lifted I up mine eyes, and saw, and behold four horns. And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem. And the Lord shewed me four carpenters. Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it.
Saur deui, kieu timbalan PANGERAN Nu Mahakawasa: Kota-kota Kami ku karaharjaan bakal sumebar deui; sarta PANGERAN bakal ngalilipur Sion deui, sarta bakal milih Yerusalem deui. Geus kitu, kuring ngangkat panon, tuluy ningali, jelema aya opat tanduk. Ari ceuk kuring ka malaikat anu nyarita ka kuring, “Naon ieu?” Anjeunna ngawaler ka kuring, “Ieu teh tanduk-tanduk anu geus nyebarkeun Yuda, Israil, jeung Yerusalem.” Tuluy PANGERAN nembongkeun ka kuring opat tukang panday. Ari ceuk kuring, “Maranehna datang rek naon?” Anjeunna nyarita, saurna, “Ieu teh tanduk-tanduk anu geus nyebarkeun Yuda, nepi ka taya saurang ogé anu bisa ngangkat sirahna; tapi ieu maranehna datang pikeun ngageroan sieun ka eta tanduk-tanduk, pikeun miceun tanduk-tanduk bangsa-bangsa kapir, anu ngangkat tandukna ngalawan tanah Yuda pikeun nyebarkeunana.”
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.
Kaula angkat panon deui, tuluy nenjo, sarta behold, aya saurang lalaki nyekel tali ukur dina leungeunna. Ku sim kuring ditaros, “Ka mana maneh rek indit?” Saur anjeunna ka sim kuring, “Pikeun ngukur Yerusalem, pikeun ningali sabaraha lébarna, jeung sabaraha panjangna.” Jeung, behold, malaikat anu nyarita jeung sim kuring maju ka hareup, sarta malaikat séjén kaluar rék mapag anjeunna, Tuluy saur ka anjeunna, “Lumpat, caritakeun ka ieu jajaka ngora, kieu: Yerusalem bakal dicicingan kawas kota-kota nu taya témbokna ku sabab lobana jalma jeung ingon-ingon di jerona: Sabab Kami, dawuh PANGERAN, bakal jadi témbok seuneu ngurilingan dirina, sarta bakal jadi kamulyaan di tengah-tengahna. He, he, geura kaluar, sarta lumpat nyingkir ti tanah kalér, dawuh PANGERAN: sabab maraneh ku Kami geus dipurak ka opat jurusan angin langit, dawuh PANGERAN. Salametkeun diri maneh, eh Sion, anu nyicingan babarengan jeung putri Babul. Sabab kieu dawuh PANGERAN semesta alam; Sanggeus kamulyaan, Anjeunna ngutus Kami ka bangsa-bangsa anu geus ngarampas maraneh: sabab sing saha anu noél ka maraneh, noél kana bintik panon-Na.
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.
Sabab, tenjo, Kami baris ngageterkeun panangan Kami ka maranéhna, nepi ka maranéhna bakal jadi rampasan pikeun abdi-abdina sorangan; sarta maranéh bakal nyaho yén PANGERAN Nu Maha Kawasa parantos ngutus Kami. Nyanyilah sarta giranglah, hé putri Sion; sabab, tenjo, Kami datang, sarta Kami bakal cicing di tengah-tengah maneh, saur PANGERAN. Jeung loba bangsa bakal ngahiji ka PANGERAN dina poe éta, sarta bakal jadi umat Kami; sarta Kami bakal cicing di tengah-tengah maneh, sarta maneh bakal nyaho yén PANGERAN Nu Maha Kawasa parantos ngutus Kami ka maneh. Jeung PANGERAN bakal nyandak Yuda jadi bagian pusaka-Na di tanah suci, sarta bakal milih deui Yerusalem. Mangka menenglah, hé sakabeh manusa, di payuneun PANGERAN; sabab Mantenna parantos ngadeg kaluar ti padumukan-Na anu suci. Zakaria 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.
Jangji-jangji PANGERAN deui milih Yerusalem kacumponan nalika Israil baheula ngawangun deui Yerusalem sanggeus pangbuangan maranéhna di Babul, nanging para nabi langkung nyarioskeun ngeunaan poé-poé panungtungan tibatan poé-poé nalika maranéhna hirup. PANGERAN “digugah ti Bait-Na anu suci,” dina 22 Oktober 1844, nalika Anjeunna gugah sarta ngalih ti Rohangan Suci ka Rohangan Anu Mahasuci, dina mangsa éta “sagala daging” kudu “cicingeun” di payuneun PANGERAN, sabab Poé Panebusan antitipikal parantos sumping, saluyu jeung Habakuk 2:20.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Nanging PANGERAN aya di Bait-Na anu suci; sing cicingeun sakumna bumi di payuneun Anjeunna. Habakuk 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.
Dina waktos éta, Yohanes dina pasal kasabelas tina Wahyu diparéntahkeun pikeun ngukur Bait Allah, anu ku Zakhariah kasaksian nalika anjeunna “ngangkat deui” “panonna, tuluy nenjo, sarta lah aya saurang lalaki kalayan tali ukur dina leungeunna”. Tuluy saur Zakhariah, “Badé ka mana anjeun?” Jeung Yohanes nyarios ka Zakhariah, “Pikeun ngukur Yerusalem, pikeun ningali sabaraha legana éta, jeung sabaraha panjangna éta.” Sajarah ngawangun deui Yerusalem sanggeus panawanan salila tujuh puluh taun, jeung sajarah anu mimiti dina 1798 tapi réngsé dina pemberontakan nalika malaikat katilu sumping dina 1844, duanana nandaan pagawean anu dimimitian dina 11 Séptémber 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.
Karajaan kidul, kota Yerusalem, jeung raja Daud, sakabéhna mangrupa “huluna” tempat tabiat Allah kudu dinyatakeun. Karajaan kalér ngawakilan “awak”, jeung nalika Gusti netepkeun pikeun sakali deui “mikawelas ka Yerusalem” sarta “ngalilipur manéhna” jeung pikeun sakali deui “milih manéhna”, Anjeunna keur ngaidéntifikasi panyegelan saratus opat puluh opat rébu, anu ngawengku ngahijina deui tulang-tulang garing jalma-jalma Laodikea, sarta sanggeus éta hudangna deui tulang-tulang éta jadi hiji pasukan anu perkasa.
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.
Pagawean éta dilambangkeun dina Yehezkiel pasal tilu puluh tujuh, sarta dilambangkeun ku karajaan kalér jeung karajaan kidul, anu nyadiakeun hiji siloka ngeunaan pagawean ngawujudkeun jangji pasini pikeun nulis hukum-Na dina hate jeung pikiran saratus opat puluh opat rébu. Tina dua iteuk éta, hiji, jeung ngan hiji wungkul, anu diidentipikasi minangka hulu, sarta lamun anjeun percaya, lamun panon anjeun tiasa ningali jeung ceuli anjeun tiasa ngartos, ieu ngaidentipikasi iteuk anu séjén minangka awak.
We will continue this study in the next article.
Urang baris neraskeun ieu panalungtikan dina artikel salajengna.
“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.
“Dina dasar anu geus dipasang ku Kristus ku Anjeunna sorangan, para rasul ngadegkeun garéja Allah. Dina Kitab Suci, gambaran ngadegkeun hiji Bait Allah remen dipaké pikeun ngajelaskeun pangwangunan garéja. Zakharia nyebut Kristus minangka Cangkang anu bakal ngawangun Bait PANGERAN. Anjeunna nyarios ngeunaan bangsa-bangsa sanés minangka anu nulungan dina éta pagawean: ‘Maranehna anu jauh-jauh bakal daratang sarta ngawangun di Bait PANGERAN;’ sarta Yesaya nétélakeun, ‘Anak-anak urang asing bakal ngawangun deui témbok-témbok maneh.’ Zakharia 6:12, 15; Yesaya 60:10.”
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
Ngeunaan pangwangunan Bait Allah ieu, Petrus nyarios, “Ka Mantenna aranjeun sumping, ka hiji batu anu hirup, anu saéstuna ditampik ku manusa, tapi dipilih ku Allah sarta mulya, aranjeun oge, saperti batu-batu anu hirup, keur diwangun jadi hiji imah rohani, hiji imam-imam anu suci, pikeun ngurbankeun kurban-kurban rohani, anu katarima ku Allah ku jalan Yesus Kristus.” 1 Petrus 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.
“Di tempat penggalian tina dunya Yahudi jeung kapir, para rasul ngagawe, ngaluarkeun batu-batu pikeun diteundeun dina pondasi. Dina suratna ka jalma-jalma percaya di Epesus, Paulus nyarios, ‘Ku sabab kitu maraneh ayeuna lain deui jalma asing jeung nu teu kaasup bangsa, tapi sasama warga jeung para suci, sarta anggota kulawarga Allah; sarta maraneh diadegkeun dina pondasi para rasul jeung para nabi, Yesus Kristus nyalira jadi Batu Penjuru anu utama; dina Anjeunna sakumna wangunan, anu dirangkay pageuh babarengan, tumuwuh jadi Bait Suci di jero Gusti: dina Anjeunna maraneh oge keur diwangun babarengan jadi padumukan Allah ku jalan Roh.’ Epesus 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.
“Sarta ka urang Korinta anjeunna nyerat: ‘Numutkeun kana kurnia Allah anu dipaparinkeun ka abdi, minangka tukang ngawangun anu wijaksana, abdi parantos nempatkeun pondasi, sarta anu sanés ngawangun di luhurna. Nanging sing masing-masing jalma waspada kumaha anjeunna ngawangun di dinya. Sabab teu aya saurang ogé anu tiasa nempatkeun pondasi anu sanés salian ti anu parantos diteundeun, nyaéta Yesus Kristus. Ayeuna upami aya anu ngawangun dina ieu pondasi ku emas, pérak, batu mulia, kai, jarami, tunggul; pagawean masing-masing jalma bakal dinyatakeun: sabab éta poé bakal nganyatakeunana, ku margi éta bakal dipanyatakeun ku seuneu; sarta seuneu bakal nguji pagawean masing-masing jalma, kumaha rupana éta.’ 1 Korinta 3:10–13.”
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595–597.
“Para rasul ngadegkeun dina hiji pondasi anu pasti, nyaéta Batu Karang Nu Langgeng. Kana pondasi ieu maranéhna mawa batu-batu anu dipahatna ti dunya. Teu tanpa halangan para tukang ngawangun éta digawe. Pagawéan maranéhna jadi kacida héséna ku lantaran panolakan ti musuh-musuh Kristus. Maranéhna kudu nyanghareupan kefanatikan, prasangka, jeung kabencian ti jalma-jalma anu keur ngawangun dina pondasi palsu. Loba di antara anu digawé minangka tukang ngawangun garéja bisa dipapandekeun jeung para tukang ngawangun témbok dina jaman Nehemia, anu ngeunaan maranéhna dituliskeun: ‘Maranéhanana anu ngawangun dina témbok, jeung maranéhna anu ngangkut beban, jeung maranéhna anu ngamuat, unggal jelema ku salah sahiji leungeunna digawé dina éta pagawean, jeung ku leungeun séjénna nyekel pakarang.’ Nehemia 4:17.” Acts of the Apostles, 595–597.