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.
Emva kokuba uHezekile echaze inkqubo yokuba ezo zizwe zibini zibe sisinye, wandula ke achaze ukuba eso sizwe siya kulawulwa nguKumkani uDavide, kwanokuba uya kungena emnqophisweni nabo, nokuba umnquba waKhe uya kuba 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.
Abayi kuziphinda bazingcolise ngezithixo zabo, nangezinto zabo ezinezothe, nangaziphi na izikreqo zabo; ke ndobasindisa ezindaweni zonke abahlala kuzo, apho bonayo khona, ndibahlambulule; baze bona babe ngabantu bam, mna ndibe nguThixo wabo. Kwaye umkhonzi wam uDavide uya kuba ngukumkani phezu kwabo; bonke baya kuba nomalusi abe mnye; baya kuhamba ngemigwebo yam, bagcine imimiselo yam, bayenze. Kwaye baya kuhlala emhlabeni endawunika uYakobi umkhonzi wam, apho ooyihlo bahlala khona; baya kuhlala kuwo, bona, nabantwana babo, nabantwana babantwana babo, ngonaphakade; kwaye umkhonzi wam uDavide uya kuba yinkosana yabo ngonaphakade. Kananjalo ndiya kwenza umnqophiso woxolo nabo; uya kuba ngumnqophiso ongunaphakade kubo; ndiya kubamisela, ndibandise, ndibeke ingcwele yam phakathi kwabo ngonaphakade. Intente yam yokuhlangana nayo iya kuba nabo; inene, ndiya kuba nguThixo wabo, bona babe ngabantu bam. Zazi iintlanga ukuba mna Yehova ndiyamngcwalisa uSirayeli, xa ingcwele yam iya kuba phakathi kwabo ngonaphakade. Hezekile 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.”
Isahluko samashumi amathathu anesixhenxe sikaHezekile sibonisa ngokweenkcukacha kakhulu ukutywinwa kwekhulu elinamashumi amane anesine amawaka. Ezo ntonga zimbini ziya kuba luhlanga lunye xa ubuThixo budityaniswa nobuntu, yaye ziya kuba nokumkani phezu kwazo. Olo hlanga lunye yicawe kaThixo yemihla yokugqibela, abangamakhulu alikhulu anamashumi amane anesine amawaka. Ezo ntonga zimbini zizizigaba ezibini zokusasazwa kwezikumkani zasentla nezasezantsi zakwaSirayeli. Ezo ntonga zimbini ngabo abo uPawulos ababiza ngokuba “ngumzimba,” xa ekwachaza uKristu “njengentloko” yaloo mzimba. UHezekile uyichaza “intloko” kaPawulos njengo “Kumkani uDavide,” aze “umzimba” awuchaze “njengohlanga lunye.”
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.
Kumyalezo owanikwa ubu-Adventism ngowe-1856, njengoko umelwe luthotho olungagqitywanga lukaHiram Edson olungomxholo othi “amaxesha asixhenxe” ngowe-1856, uEdson ubhekisa kuIsaya, kwisahluko sesixhenxe, esiprofetweni seminyaka engamashumi amathandathu anesihlanu njengendawo yokubhekisela eseBhayibhileni yeendawo zokuqala zawo omabini la maxesha asixhenxe. Esi siprofeto sexesha seminyaka engamashumi amathandathu anesihlanu sibekwe kumxholo oyimfihlakalo, ofana neendinyana ezisencwadini yeSityhilelo ezithi, “onendlebe makeve.” Ukuba unamehlo anokuqonda, neendlebe ezinokuqonda, kukho into emangalisayo kakhulu kuloo ndinyana.
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.
Ngokuba intloko yeSiriya yiDamasko, nentloko yeDamasko inguRezini; yaye zingekapheli iminyaka emashumi mathandathu anamahlanu uEfrayim uya kwaphulwa, angabi sisizwe. Nentloko kaEfrayim yiSamariya, nentloko yeSamariya ingunyana kaRemaliya. Ukuba aniyi kukholwa, inene aniyi kuqiniseka. Isaya 7:8, 9.
The sixty-five year prophecy began in 742 BC, and within those sixty-five years, nineteen years later in 723 BC, the northern kingdom of Israel was taken into slavery by Assyria, and when those years ended in 677 BC, Manasseh was taken captive by Babylon. Those sixty five years were also represented in the fulfillments of the end of the scatterings of the two nations, that were to become one stick in Ezekiel’s narrative. They marked 1798, 1844 and 1863, respectively. In the verses which identify the message that was rejected in 1863 there is a special prophetic revelation in which the prophecy is couched.
Isiprofeto seminyaka engamashumi amathandathu anesihlanu saqala ngowama-742 BC, yaye phakathi kwale minyaka ingamashumi amathandathu anesihlanu, kwiminyaka elishumi elinesithoba kamva ngowama-723 BC, ubukumkani basentla bukaSirayeli bathinjwa baba ngamakhoboka yiAsiriya; yaye xa loo minyaka yaphela ngowama-677 BC, uManase wathinjwa wasiwa eBhabheli. Loo minyaka ingamashumi amathandathu anesihlanu nayo yamelwa ekuzalisekeni kokuphela kokusasazwa kwezo zizwe zibini, ezaziza kuba yintonga enye kwingxelo kaHezekile. Yaphawula, ngokulandelelana, iminyaka ye-1798, 1844, ne-1863. Kwiindinyana ezichaza umyalezo owaliwa ngowe-1863 kukho isityhilelo esikhethekileyo sesiprofeto ekuthi kulo isiprofeto sifihlwe ngendlela ethile.
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.
Sisityhilelo sokuba “intloko” yesizwe sisixeko saso esilikomkhulu, kwanokuba “intloko” yesixeko esilikomkhulu ngukumkani. Sinikela ubungqina obubini kwesi sityhilelo, size emva koko sizise sonke isiprofeto nesi sityhilelo esiphelweni ngeli qhina lithi, “Ukuba aniyi kukholwa, inene aniyi kumiselwa.” Ukuba anikholwa ukuba ukumkani uyintloko, nokuba intloko sisixeko esilikomkhulu, ngoko aniyi kumiselwa.
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.
Isizwe kaHezekile eveliswa ngokudityaniswa kweentonga ezimbini zobukumkani basemantla nabasemazantsi, yayiza kuba nokumkani, oyintloko, oko kukuthi isixeko esilikomkhulu sesizwe. Yonke le ndawo kaHezekile ithetha ngeempawu zobuprofeti zokutywinwa kwekhulu elinamashumi amane anesine amawaka, okumelwa kuko ukudityaniswa kobuThixo nobuntu ngexesha lokuvakala kwesixilongo sesixhenxe seSilamsi sosizi lwesithathu.
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.
Iintsuku zokuvakala kweXilongo leSixhenxe, kwiSityhilelo isahluko seshumi, zaqalisa ngexesha ekwakungasayi kubakho “xesha lise,” elo yayingu-Oktobha 22, 1844, xa ingelosi yesithathu yafikayo. Ngelo xesha uYohane weva ubukrakra baloo mhla, waza apho ngoko waxelelwa ukuba alinganise itempile, kodwa ayeke imbali yeminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yokunyathelwa phantsi kwengcwele nomkhosi, kuba elo xesha lalinikwe iiNtlanga.
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.
Yaye ingelosi endayibonayo imi phezu kolwandle naphezu komhlaba yaphakamisa isandla sayo ezulwini, yaza yafunga ngoLowo uphilayo ngonaphakade kanaphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, ukuba akusayi kubakho xesha lisaqhubeka; kodwa ngemihla yesandi sengelosi yesixhenxe, xa iya kuqalisa ukuvuthela, imfihlelo kaThixo iya kugqitywa, njengoko wayevakalise kubakhonzi bakhe abaprofeti. Nalo ilizwi endalivayo liphuma ezulwini lathetha kum kwakhona, lisithi, Hamba uye kuyithabatha incwadi encinane evuliweyo esesandleni sengelosi emiyo phezu kolwandle naphezu komhlaba.
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.
Ndaza ndaya kuso isithunywa, ndathi kuso, Ndinike loo ncwadana incinane. Saza sathi kum, Yithabathe, uyidle; yaye iya kusenza isisu sakho sikrakra, kodwa emlonyeni wakho iya kuba mnandi njengobusi. Ndaza ndayithabatha loo ncwadana incinane esandleni sesithunywa, ndayidla; yaye emlonyeni wam yaba mnandi njengobusi; kwathi ndakuba ndiyidlile, isisu sam sakrakra. Saza sathi kum, Uya kufanele ukuba uphinde uprofete phambi kwabantu abaninzi, neentlanga, neelwimi, nookumkani. Ndaza ndanikwa ingcongolo efana nentonga; sathi isithunywa simi, Phakama, uwulinganise itempile kaThixo, nesibingelelo, nabo banqulayo kuyo. Kodwa intendelezo engaphandle kwetempile yishiye, ungayilinganisi; ngokuba inikwe iiNtlanga: yaye umzi ongcwele ziya kuwunyathela ngeenyawo iinyanga ezingamashumi amane anesibini. IsiTyhilelo 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.
Itempile awayemele ukuba ayilinganise ngo-Oktobha 22, 1844, yayiyitempile eyayinabanquli “ngaphakathi kuyo.” Intendelezo yayimele ishiywe ngaphandle. Itempile enesibingelelo, kananjalo enabanquli ngaphakathi kuyo, yindawo engcwele yengcwele yasezulwini. Kwakukho isibingelelo entendelezweni, kodwa eso sasimele ukushiywa ngaphandle, ngoko ke esinye kuphela isibingelelo esisebungcweleni bukaThixo sisibingelelo sesiqhumiso esikwiNdawo eNgcwele. Ekufikeni kwengelosi yesithathu ngowe-1844, eyayifuzisela ukufika kwengelosi yesithathu ekuqaleni kwexesha lokutywina ngoSeptemba 11, 2001, itempile yayineendawo ezimbini kuphela.
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.
INgcwele eNgcwele yayiluphawu lweBandla, uPawulos alichaza njengomzimba, yaye iNgcwele yeeNgcwele yayiluphawu lwentloko yomzimba. Ingcwele iyimbonakaliso yobuntu, yaye iNgcwele yeeNgcwele iyimbonakaliso yobuthixo. Isibingelelo, nomsi owawunyuka uvela esibingelelweni, owawunyuka ungene eNgcweleni yeeNgcwele, umele indawo apho ubuntu babudibana khona nobuthixo. Uluntu lunokungena eNgcweleni yeeNgcwele kuphela ngokholo, kodwa amava abantu abathembekileyo akwiNgcwele.
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.
Apho baya kudla iLizwi likaThixo, njengoko limelwe zizonkana ezisetafileni yesonka sobukho. Apho baya kuvumela ukukhanya kwabo kukhanye phambi kwabantu, baze bazukise uYise wabo osezulwini, njengoko kumelwe sisiphatho sezibane esinamasebe asixhenxe, esixelelwayo ukuba simela iBandla. Apho baya kunxulumana nobuthixo njengoko imithandazo yabo inyuka kunye neembeko zikaKristu iye kanye kubukho boButhixo.
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.
Ukususela ngowe-1798 ukuya kowe-1844, uMyili weTempile wamisa itempile yobuntu awayejonge ukuyidibanisa netempile Yakhe yobuthixo, kodwa ubuntu bavukela. Ukususela ngowe-2001, uphinde kwakhona amise itempile yobuntu, emelwa ngabalikhulu elinamashumi amane anesine amawaka. NgokukaHezekile, “ukumkani uDavide” umele alawule phezu kohlanga, oluguqulwa lusuke entlanjeni yamathambo afileyo, awomileyo, aseLawodike, lube ngumkhosi onamandla ophakanyiswayo njengomqondiso ngexesha lomthetho weCawa osondela ngokukhawuleza.
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.
Ubukumkani basemazantsi bakwaYuda kulapho kwakukho khona isixeko esilikomkhulu, iYerusalem, yaye isizwe, ukumkani, nekomkhulu bamele “intloko.” Inene, ukuba nikholwa, niya kuqiniselwa. Kubudlelane bobukumkani basemantla nobasemazantsi, uYuda wayeyi-“ntloko”; yayiyeyona ndawo yayilikomkhulu kuyo, yaye sisixeko iNkosi eyasinyulayo ukuba ibeke kuso igama layo. Ubukumkani basemantla babungu-“mzimba.” Ngenxa yokuwexuka kukaSolomon, iNkosi yamvusela uSolomon iintshaba. Enye yezo ntshaba yayinguYarobheham, owaba ngukumkani wokuqala wobukumkani obwahluleleneyo basemantla bakwaSirayeli.
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:)
Ke kaloku uYerobhowam unyana kaNebhati, umEfrati waseZereda, umkhonzi kaSolomon, ogama likanina lalinguZeruwa, umfazi ongumhlolokazi, naye wasiphakamisa isandla sakhe ngokuchasene nokumkani. Nasi ke isizathu sokuba asiphakamise isandla sakhe ngokuchasene nokumkani: uSolomon wakha iMilo, walungisa neendawo eziqhekezekileyo zesixeko sikaDavide uyise. Ke loo ndoda uYerobhowam yayiligorha elinamandla; yaye uSolomon, akubona umfana lowo ukuba unenkuthalo, wammisa ukuba abe ngumlawuli phezu kwawo wonke umsebenzi wendlu kaYosefu. Kwathi ngelo xesha, xa uYerobhowam ephuma eYerusalem, umprofeti uAhiya waseShilo wamfumana endleleni; ke yena wayambethe isambatho esitsha; yaye bobabini babebodwa entsimini. Waza uAhiya wabamba isambatho esitsha esasikuye, wasikrazula saziingceba ezilishumi elinambini; wathi kuYerobhowam, Zithabathele iziqephu ezilishumi; kuba utsho uYehova, uThixo kaSirayeli ukuthi, Yabona, ndiya kubukrazula ubukumkani esandleni sikaSolomon, ndikunike izizwe ezilishumi: (Ke yena uya kuba nesizwe sibe sinye ngenxa kaDavide umkhonzi wam, nangenxa yeYerusalem, umzi endiwunyulileyo kuzo zonke izizwe zakwaSirayeli:)
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.
Ngenxa yokuba bendishiyile, banqula uAshtorete uthixokazi wamaTsidon, noKemoshe uthixo wamaMowabhi, noMilkom uthixo wabantwana bakwa-Amon, abahambanga ngeendlela zam, ukwenza okuthe tye emehlweni am, nokugcina imimiselo yam nezigwebo zam, njengoko wenzayo uDavide uyise. Noko ke andiyi kubuthabatha bonke ubukumkani esandleni sakhe; kodwa ndiya kumenza abe yinkosana yonke imihla yobomi bakhe ngenxa kaDavide umkhonzi wam, endamnyulayo, ngokuba wayigcina imithetho yam nemimiselo yam. Kodwa ubukumkani ndiya kubuthabatha esandleni sonyana wakhe, ndibunike wena, izizwe ezilishumi. Kwaye kunyana wakhe ndiya kunika isizwe esinye, ukuze uDavide umkhonzi wam abe nesibane ngamaxesha onke phambi kwam eYerusalem, umzi endazinyulela wona ukuba ndibeke igama lam khona. 1 Kumkani 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.
Isizwe esadalwayo xa uHezekile wayedibanisa ezo ntonga zimbini sasiza kuba no“Davide” njengokumkani, yaye uDavide walawula eseYerusalem, esisixeko esilikomkhulu apho uThixo wakhetha ukubeka khona igama laKhe. Izizwe ezilishumi zasemantla zaziluphawu lomzimba, yaye iYerusalem yayiluphawu lwentloko. Ngenxa yezono zikaManase, uYuda wasiwa eBhabheli ekuthinjweni ngowama-677 BC, ngaloo ndlela kwaqalisa ukusasazwa kwala “maxesha asixhenxe” ngokuchasene nobukumkani basemazantsi. Ngelo xesha iNkosi yayilahla iYerusalem.
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.
Noko ke, iNkosi ayijikanga ebukhali bomsindo wayo omkhulu, owavuthisayo ngakuYuda, ngenxa yazo zonke izicaphukiso awamcaphukisa ngazo uManase. Yaza iNkosi yathi, NoyaYuda ndiya kumsusa ebusweni bam, njengoko ndamsusayo uSirayeli, ndosilahla ke esi sixeko iYerusalem endasinyulayo, nendlu endathi ngayo, Igama lam liya kuba khona. 2 Kumkani 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.
Kwakuse “endlwini” eseYerusalem apho Wakhetha ukubeka khona igama laKhe, yaye isixeko nendlu zalahlelwa kude, kodwa uZekariya wenza isithembiso sokuba iNkosi iya kuphinda ikhethe iYerusalem.
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.
Yandula isithunywa sikaYehova saphendula sathi, Owu Yehova wemikhosi, koze kube nini na ungabi nanceba eYerusalem nasemizini yakwaYuda, owayinengqumbo kuyo le minyaka imashumi asixhenxe? Waza uYehova wasiphendula isithunywa esasithetha nam ngamazwi amahle, ngamazwi athuthuzelayo. Saza isithunywa esasincokola nam sathi kum, Khwaza, usithi, Itsho iNkosi yemikhosi ukuthi; Ndiyikhwelethe kakhulu iYerusalem neZiyon ngomona omkhulu. Kwaye ndinomsindo omkhulu kakhulu kwiintlanga ezizithe zava; kuba mna ndaba nomsindo nje kancinane, kodwa zona zancedisa ekwandiseni imbandezelo. Ngako oko itsho iNkosi ukuthi; Ndibuyile eYerusalem ngeenceba: indlu yam iya kwakhiwa kuyo, utsho uYehova wemikhosi, nomlinganiselo uya kolulwa phezu kweYerusalem.
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.
Phinda ukhale, usithi, Itsho iNkosi yemikhosi, Imizi yam iya kuphuphuma kwakhona ngenxa yempumelelo; yaye iNkosi iya kuyithuthuzela kwakhona iZiyon, iphinde iyinyule iYerusalem. Ndaza ndaphakamisa amehlo am, ndabona; nanko iimpondo ezine. Ndaza ndathi kwingelosi ebethetha nam, Zintoni na ezi? Yandiphendula yathi kum, Ezi ziimpondo ezisasaze uYuda, uSirayeli, neYerusalem. Yandibonisa ke iNkosi iingcibi ezine. Ndaza ndathi, Zize kwenza ntoni na ezi? Yathetha, isithi, Ezi ziimpondo ezisasaze uYuda, kangangokuba kungekho mntu uphakamise intloko yakhe; kodwa ezi zize kuzoyikisa, zilahle iimpondo zeentlanga, ezaphakamisela uphondo lwazo phezu kwelizwe lakwaYuda ukuze zilisasaze.
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.
Ndaphinda ndaphakamisa amehlo am, ndakhangela, yaye nanko umntu ephethe intambo yokulinganisa esandleni sakhe. Ndathi ke mna, Uya phi na? Wathi kum, Ndiyokulinganisa iYerusalem, ukuze ndibone ukuba bubanzi bungakanani na, nobude bayo bungakanani na. Yaye, khangela, isithunywa sezulu esathethayo nam saphuma, saphuma nesinye isithunywa sezulu ukuya kusihlangabeza, Sathi kuso, Baleka, uthethe kulo mfana uselula, usithi, IYerusalem iya kuhlalwa njengeedolophu ezingenazindonga ngenxa yobuninzi babantu neenkomo phakathi kwayo; Kuba mna, utsho uYehova, ndiya kuba ludonga lomlilo oluyijikelezileyo, ndibe lulo uzuko phakathi kwayo. He, he, phumani, nibaleke ezweni lasentla, utsho uYehova; kuba ndiniwuchithachithile njengeemimoya zone zezulu, utsho uYehova. Zisindise, wena Ziyon, uhleli nentombi yaseBhabheli. Kuba utsho uYehova wemikhosi ukuthi, Emva kozuko undithumile kwiintlanga ezaniphangayo; kuba lowo unichukumisayo uchukumisa intsholo yeliso lakhe.
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.
Kuba, yabonani, ndiya kubavuthela isandla sam, babe lixhoba kubakhonzi babo; nani niya kwazi ukuba uYehova wemikhosi undithumile. Memelelani nivuye, ntombi yaseZiyon; kuba, yabonani, ndiyeza, ndihlale phakathi kwakho, utsho uYehova. Iintlanga ezininzi ziya kuhlanganiselwa kuYehova ngaloo mini, zibe ngabantu bam; ndihlale phakathi kwakho, wazi ukuba uYehova wemikhosi undithumile kuwe. UYehova uya kudla ilifa lakhe, uYuda, emhlabeni ongcwele, aphinde ayinyule iYerusalem. Thulani, nonke nyama, phambi koYehova; kuba uvukile ekhayeni lakhe elingcwele. 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.
Izithembiso zeNkosi zokuphinda inyule iYerusalem zazaliseka xa amaSirayeli amandulo ayakha kwakhona iYerusalem emva kokuthinjwa kwawo eBhabheli, kodwa abaprofeti bathetha ngakumbi ngemihla yokugqibela kunemihla ababephila kuyo. INkosi “yavuswa yaphuma etempileni yayo engcwele,” ngowe-22 Oktobha, 1844, xa Yasukayo yaza yahamba isuka kwiNdawo eNgcwele isiya kwiNdawo eNgcwele Kakhulu, ngelo xesha “yonke inyama” yayimele “ithule” phambi kweNkosi, kuba uMhla woXolelaniso ongumfuziselo ozalisekileyo wawufikile, ngokungqinelana noHabakuki 2:20.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Kodwa uYehova use tempileni yakhe engcwele; mawuthe cwaka phambi kwakhe wonke umhlaba. 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.
Ngelo xesha, uYohane kwisahluko seshumi elinanye seSityhilelo waxelelwa ukuba alinganise itempile, awabona uZekariya xa “waphakamisa” “amehlo” akhe “kwakhona, wakhangela, nanko umntu enentambo yokulinganisa esandleni sakhe”. Wandula ke uZekariya wathi, “Uyaphi na?” Waza uYohane wathi kuZekariya, “Ndiya kulinganisa iYerusalem, ukuze ndibone ukuba bubanzi bungakanani, nokuba bude bungakanani.” Imbali yokwakhiwa kwakhona kweYerusalem emva kokuthinjwa kweminyaka engamashumi asixhenxe, nembali eyaqala ngowe-1798 kodwa yaphela ngemvukelo xa ingelosi yesithathu yafikayo ngowe-1844, zombini zibonakalisa umsebenzi owaqala ngoSeptemba 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.
Ubukumkani basemazantsi, umzi waseYerusalem, kunye nokumkani uDavide bonke “yintloko” apho isimilo sikaThixo simele ukubonakaliswa khona. Ubukumkani basemantla bumele “umzimba”, yaye xa iNkosi yagqiba ekubeni kwakhona “ibe nenceba kwiYerusalem” nokuba “iyithuthuzele” nokuba kwakhona “iyikhethe”, ichaza ukutywinwa kwekhulu elinamashumi amane anesine amawaka, okuquka ukudityaniswa ndawonye kwamathambo awomileyo afileyo aseLawodike, yaye emva koko ukuvuselelwa kwawo loo mathambo abe ngumkhosi onamandla.
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.
Lo msebenzi umelwe kuHezekile isahluko samashumi amathathu anesixhenxe, yaye umelwe zizikumkani zasemntla nezasezantsi, ezisinika umzekeliso womsebenzi wokuzalisekisa isithembiso somnqophiso sokubhala umthetho waKhe ezintliziyweni nasezingqondweni zamawaka alikhulu anamashumi amane anesine. Kwezo ntonga zimbini, inye—inye kuphela—echongwa njengentloko, yaye ukuba uyakholwa, ukuba amehlo akho ayakwazi ukuqonda neendlebe zakho ziyakwazi ukuva, oku kuchonga enye intonga njengomzimba.
We will continue this study in the next article.
Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.
“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.
“Phezu kwesiseko awasibekayo uKristu ngokwaKhe, abapostile balakha ibandla likaThixo. Ezibhalweni umfanekiso wokwakhiwa kwetempile usetyenziswa rhoqo ukubonakalisa ukwakhiwa kwebandla. UZekariya ubhekisa kuKristu njengoHluma oya kuyakha itempile yeNkosi. Uthetha ngeeNtlanga njengabancedisa emsebenzini: ‘Nabo bakude baya kuza bakhe etempileni yeNkosi;’ noIsaya uvakalisa athi, ‘Oonyana bolunye uhlanga baya kuzakha iindonga zakho.’ Zekariya 6:12, 15; Isaya 60:10.
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
Ebhala ngokwakhiwa kwale tempile, uPetros uthi, “Nisondela kuye, ilitye eliphilileyo, elakhatywayo okunene ngabantu, kodwa likhethiweyo nguThixo, linqabileyo; nani ke, njengamatye aphilileyo, niyakhiwa nibe yindlu yomoya, ububingeleli obungcwele, ukuze nibingelele imibingelelo yomoya, eyamkelekileyo kuThixo ngoYesu Kristu.” 1 Peter 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.
“Esikwari sabantu bamaYuda neseeNtlanga abapostile basebenza nzima, bekhupha amatye ukuze abekwe phezu kwesiseko. Encwadini yakhe eya kumakholwa ase-Efese, uPawulos wathi, ‘Ngoko ke anisengabo abasemzini nabasemzini, kodwa ningabemi kunye nabangcwele, ningabendlu kaThixo; yaye nakhiwe phezu kwesiseko sabapostile nabaprofeti, uYesu Kristu ngokwakhe enguLitye leKona eliNkulu; ekuye sona sonke isakhiwo, sihlanganiswe ngokufanelekileyo, sikhulela ekubeni yitempile engcwele eNkosini: enikuyo nani nakhiwa kunye ukuze nibe yindawo yokuhlala kaThixo ngoMoya.’ Efese 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.
“Kwaye kumaKorinte wabhala wathi: ‘Ngokobabalo lukaThixo endalunikwayo, njengomakhi oyintloko osisilumko, ndibekile isiseko, aze omnye akhe phezu kwaso. Ke kaloku makabe ngamnye alumke indlela akha ngayo phezu kwaso. Kuba akukho namnye umntu unokubeka esinye isiseko ngaphandle kweso sibekiweyo, esinguYesu Kristu. Ke ukuba kukho umntu owakha phezu kwesi siseko ngegolide, ngesilivere, ngamatye anqabileyo, ngomthi, ngengca eyomileyo, ngeendiza; umsebenzi womntu wonke uya kwenziwa ubonakale: kuba loo mini iya kuwuvakalisa, ngokuba iya kutyhilwa ngomlilo; yaye umlilo uya kuwuvavanya umsebenzi womntu wonke, ukuba ungowaluphi na uhlobo.’ 1 Korinte 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.
“Abapostile bakha phezu kwesiseko esiqinisekileyo, eso lilitye lamaXesha. Kuso esi siseko bazisa amatye abawavumbulula ehlabathini. Abakhi abazange basebenze ngaphandle kwezithintelo. Umsebenzi wabo wenziwa waba nzima ngokugqithiseleyo kukuchasana kweentshaba zikaKristu. Kwafuneka balwe nenkolo engumkhethe, ucalucalulo, nentiyo yabo babakha phezu kwesiseko sobuxoki. Abaninzi ababesebenza njengabakhi becawa babenokufaniswa nabakhi bodonga ngemihla kaNehemiya, ekubhalwe ngabo kwathiwa: ‘Abo babakha eludongeni, nababethwala imithwalo, kwanabo babesayisha, bonke ngabanye ngesinye sezandla zakhe babesenza umsebenzi, kanti ngesinye isandla bebambe isikhali.’ Nehemiya 4:17.” Acts of the Apostles, 595–597.