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.

Lẹ́yìn tí Esekieli ṣàpèjúwe ìlànà tí àwọn orílẹ̀-èdè méjèèjì fi di ọ̀kan, ó sì tún fi hàn pé Ọba Dáfídì ni yóò jẹ́ olùṣàkóso orílẹ̀-èdè náà, àti pé yóò bá wọn dá májẹ̀mú, àti pé àgọ́ rẹ̀ yóò wà pẹ̀lú wọn.

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.

Wọn kì yóò sì tún fi àwọn òrìṣà wọn bà ara wọn jẹ mọ́, tàbí fi àwọn ohun ìríra wọn, tàbí fi èyíkéyìí nínú àwọn ìrékọjá wọn; ṣùgbọ́n èmi yóò gbà wọ́n là kúrò ní gbogbo ibi ìgbé wọn, níbi tí wọ́n ti ṣẹ̀, èmi yóò sì wẹ̀ wọ́n mọ́: báyìí ni wọn yóò sì jẹ́ ènìyàn mi, èmi náà yóò sì jẹ́ Ọlọ́run wọn. Dáfídì ìránṣẹ́ mi yóò sì jẹ ọba lórí wọn; olùṣọ́-àgùntàn kan ṣoṣo ni gbogbo wọn yóò sì ní: wọn yóò sì máa rìn nínú ìdájọ́ mi, wọn yóò sì pa àwọn òfin mi mọ́, wọn yóò sì ṣe wọ́n. Wọn yóò sì máa gbé ní ilẹ̀ tí mo fi fún Jakọbu ìránṣẹ́ mi, níbi tí àwọn baba yín ti gbé; wọn yóò sì máa gbé níbẹ̀, àní àwọn, àti àwọn ọmọ wọn, àti àwọn ọmọ àwọn ọmọ wọn títí láé: Dáfídì ìránṣẹ́ mi yóò sì jẹ́ ọmọ-aládé wọn títí láé. Pẹ̀lúpẹ̀lú, èmi yóò bá wọn dá májẹ̀mú àlàáfíà; yóò jẹ́ májẹ̀mú àìnípẹ̀kun pẹ̀lú wọn: èmi yóò sì fi wọn múlẹ̀, èmi yóò sì sọ wọ́n di púpọ̀, èmi yóò sì fi ibi mímọ́ mi sí àárín wọn títí láé. Àgọ́ mi pẹ̀lú yóò sì wà pẹ̀lú wọn: bẹ́ẹ̀ ni, èmi yóò jẹ́ Ọlọ́run wọn, wọn yóò sì jẹ́ ènìyàn mi. Àwọn kèfèrí yóò sì mọ̀ pé èmi OLÚWA ni ń sọ Ísírẹ́lì di mímọ́, nígbà tí ibi mímọ́ mi yóò bá wà ní àárín wọn títí láé. Hesekieli 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.”

Orí kẹtàlélọ́gbọ̀n ìwé Ẹsẹkiẹli ń fi àfihàn kíkún gan-an hàn nípa fífi àmì dì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [one hundred and forty-four thousand]. Àwọn ọ̀pá méjì tí yóò di orílẹ̀-èdè kan nígbà tí ìwà-àtọ̀runwá bá darapọ̀ mọ́ ẹ̀dá ènìyàn, wọn yóò sì ní ọba kan lórí wọn. Orílẹ̀-èdè kan náà ni ìjọ Ọlọ́run ti àwọn ọjọ́ ìkẹyìn, ẹni tí wọ́n jẹ́ àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [one hundred and forty-four thousand]. Àwọn ọ̀pá méjì náà ni àkókò méjì ìtúká fún àwọn ìjọba àríwá àti gúúsù ti Ísírẹ́lì. Àwọn ọ̀pá méjì wọ̀nyí ni àwọn tí Pọ́ọ̀lù ń tọ́ka sí gẹ́gẹ́ bí “ara,” nígbà tí ó tún ń tọ́ka sí Kristi gẹ́gẹ́ bí “orí” ara náà. Ẹsẹkiẹli ń sọ “orí” tí Pọ́ọ̀lù mẹ́nuba di mímọ̀ gẹ́gẹ́ bí “ọba Dáfídì,” àti “ara” náà gẹ́gẹ́ bí “orílẹ̀-èdè kan.”

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.

Nínú ìránṣẹ́ tí a fi fún Ẹgbẹ́ Adventist ní ọdún 1856, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú àtẹ̀jáde tí a kò parí lórí “àkókò méje” ti Hiram Edson ní 1856, Edson tọ́ka sí Isaiah, orí keje, àsọtẹ́lẹ̀ ọdún mẹ́rìndínlọ́gọ́ta gẹ́gẹ́ bí ibi ìtọ́kasí Bíbélì fún àwọn ibi ìbẹ̀rẹ̀ àwọn àkókò méje méjèèjì. A fi àsọtẹ́lẹ̀ àkókò ọdún mẹ́rìndínlọ́gọ́ta náà sínú àyíká ìjìnlẹ̀ òye, tí ó dàbí àwọn ẹsẹ̀ inú ìwé Ìṣípayá tí ń sọ pé, “ẹni tí ó bá ní etí, kí ó gbọ́.” Bí o bá ní ojú tí ó lè mọ̀, àti etí tí ó lè yé, ohun kan wà tí ó ṣe àgbàyanu gidigidi nínú ẹsẹ̀ náà.

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.

Nítorí orí Síríà ni Damásíkù, orí Damásíkù sì ni Résíní; láàárín ọdún márùndínlọ́gọ́ta sì ni a óò fọ́ Éfúráímù tú, kí ó má bàa jẹ́ ènìyàn mọ́. Orí Éfúrámù sì ni Samáríà, orí Samáríà sì ni ọmọ Rémálíà. Bí ẹ̀yin kò bá gbàgbọ́, nítòótọ́ a kì yóò fi yín múlẹ̀. Isaiah 7:8, 9.

The sixty-five year prophecy began in 742 BC, and within those sixty-five years, nineteen years later in 723 BC, the northern kingdom of Israel was taken into slavery by Assyria, and when those years ended in 677 BC, Manasseh was taken captive by Babylon. Those sixty five years were also represented in the fulfillments of the end of the scatterings of the two nations, that were to become one stick in Ezekiel’s narrative. They marked 1798, 1844 and 1863, respectively. In the verses which identify the message that was rejected in 1863 there is a special prophetic revelation in which the prophecy is couched.

Àsọtẹ́lẹ̀ ọdún márùndínlọ́gọ́ta náà bẹ̀rẹ̀ ní ọdún 742 BC, àti nínú ọdún márùndínlọ́gọ́ta wọ̀nyí, ọdún mọ́kàndínlógún lẹ́yìn náà ní 723 BC, a mú ìjọba àríwá ti Ísírẹ́lì lọ sí ẹrú nípasẹ̀ Ásíríà; àti nígbà tí àwọn ọdún wọ̀nyẹn parí ní 677 BC, a mú Mánásè ní ìgbèkùn lọ sí Bábílónì. Àwọn ọdún márùndínlọ́gọ́ta wọ̀nyẹn ni a tún ṣàpẹẹrẹ nínú àwọn ìmúṣẹ ìgbẹ̀yìn ìtúká àwọn orílẹ̀-èdè méjèèjì, tí yóò di ọ̀pá kan nínú ìtàn Ìsíkíẹ́lì. Wọ́n samisi 1798, 1844 àti 1863, lọ́kọ̀ọ̀kan. Nínú àwọn ẹsẹ̀ tí ń dá ìránṣẹ́ tí a kọ̀ sílẹ̀ ní 1863 mọ̀, ìṣípayá àsọtẹ́lẹ̀ àkànṣe kan wà, nínú èyí tí a fi gbé àsọtẹ́lẹ̀ náà kalẹ̀.

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.

Ó jẹ́ ìṣípayá pé “orí” orílẹ̀-èdè kan ni ìlú-ọba rẹ̀, àti pé “orí” ìlú-ọba náà ni ọba. Ó fi ẹlẹ́rìí méjì múlẹ̀ fún ìṣípayá yìí, lẹ́yìn náà ó sì mú gbogbo àsọtẹ́lẹ̀ àti ìṣípayá náà dé ìparí pẹ̀lú àlọ́jinlẹ̀ yìí pé, “Bí ẹ kò bá gbàgbọ́, dájúdájú a kì yóò fi yín múlẹ̀.” Bí ẹ kò bá gbàgbọ́ pé ọba ni orí, àti pé orí náà ni ìlú-ọba, nígbà náà a kì yóò fi yín múlẹ̀.

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.

Orílẹ̀-èdè Hesekieli tí a mú jáde nípa lílo ọ̀pá méjèèjì ti àwọn ìjọba àríwá àti gúúsù pọ̀, ni a yóò ní ọba kan, èyí tí í ṣe orí, èyí tí í ṣe ìlú olú-ìlú orílẹ̀-èdè náà. Gbogbo ẹsẹ̀ náà nínú Hesekieli ń sọ̀rọ̀ nípa àwọn àbùdá àsọtẹ́lẹ̀ ti ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, èyí tí ó dúró fún ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn ní àkókò ìró ìpè keje ti Islam ti ègbé kẹta.

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.

Àwọn ọjọ́ ìró Ìpè Keje, nínú Ìfihàn orí kẹwàá, bẹ̀rẹ̀ nígbà tí “àkókò kò ní sí mọ́,” èyí tí í ṣe October 22, 1844, nígbà tí angẹli kẹta dé. Ní àkókò náà ni Johanu nírìírí ìkorò ọjọ́ náà, a sì sọ fún un níbẹ̀ gan-an pé kí ó wọn tẹ́ńpìlì náà, ṣùgbọ́n kí ó fi ìtàn ẹgbẹ̀rún kan, irinwó mẹ́fà, àti ọgọ́ta ọdún ìtẹ̀ mọ́lẹ̀ ibi mímọ́ àti ogun náà sílẹ̀, nítorí pé a fi àkókò náà fún àwọn Keferi.

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.

Àti pé angẹli tí mo rí tí ó dúró lórí òkun àti lórí ilẹ̀ gbé ọwọ́ rẹ̀ sókè sí ọ̀run, Ó sì búra nípa ẹni tí ń bẹ láàyè títí láé àti láé, ẹni tí ó dá ọ̀run, àti àwọn ohun tí ó wà nínú rẹ̀, àti ilẹ̀, àti àwọn ohun tí ó wà nínú rẹ̀, àti òkun, àti àwọn ohun tí ó wà nínú rẹ̀, pé àkókò kì yóò sí mọ́: Ṣùgbọ́n ní ọjọ́ ohùn angẹli keje, nígbà tí yóò bẹ̀rẹ̀ sí í fún fèrè, àṣírí Ọlọ́run yóò parí, gẹ́gẹ́ bí ó ti kéde fún àwọn ìránṣẹ́ rẹ̀, àwọn wòlíì. Àti ohùn tí mo gbọ́ láti ọ̀run tún bá mi sọ̀rọ̀, ó sì wí pé, Lọ mú ìwé kékeré tí ó ṣí sílẹ̀ wà ní ọwọ́ angẹli tí ó dúró lórí òkun àti lórí ilẹ̀.

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.

Mo sì lọ sọ́dọ̀ áńgẹ́lì náà, mo sì wí fún un pé, Fún mi ní ìwé kékeré náà. Ó sì wí fún mi pé, Gba á, kí o sì jẹ é tán; yóò mú inú rẹ kíkorò, ṣùgbọ́n nínú ẹnu rẹ yóò dùn bí oyin. Mo sì gba ìwé kékeré náà kúrò ní ọwọ́ áńgẹ́lì náà, mo sì jẹ é tán; ó sì dùn nínú ẹnu mi bí oyin: ní kété tí mo sì jẹ ẹ tán, inú mi di kíkorò. Ó sì wí fún mi pé, Ó gbọdọ̀ tún sọ àsọtẹ́lẹ̀ níwájú ọ̀pọ̀lọpọ̀ ènìyàn, àti orílẹ̀-èdè, àti ahọ́n, àti àwọn ọba. A sì fi esùsù kan fún mi tó dàbí ọ̀pá: áńgẹ́lì náà sì dúró, ó ní, Dìde, kí o sì wọn tẹ́ńpìlì Ọlọ́run, àti pẹpẹ, àti àwọn tí ń sìn níbẹ̀. Ṣùgbọ́n àgbàlá tí ó wà lóde tẹ́ńpìlì náà, fi í sílẹ̀, má sì ṣe wọ́n ọn; nítorí a ti fi í fún àwọn aláìkọlà: wọn yóò sì tẹ ìlú mímọ́ náà mọ́lẹ̀ fún oṣù méjìlélọ́gọ́rin. Ifihan 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.

Tẹ́ńpìlì tí a pàṣẹ fún Jòhánù láti fi òṣùwọ̀n wò ní October 22, 1844, ni tẹ́ńpìlì tí ó ní àwọn olùjọsìn “nínú rẹ̀.” A ní kí a fi àgbàlá náà sílẹ̀. Tẹ́ńpìlì tí ó ní pẹpẹ, tí ó sì tún ní àwọn olùjọsìn nínú rẹ̀, ni ibi mímọ́ nínú ibi mímọ́ ti ọ̀run. Pẹpẹ kan wà ní àgbàlá, ṣùgbọ́n a ní kí a fi í sílẹ̀; nítorí náà, pẹpẹ mìíràn kan ṣoṣo tí ó wà nínú ibi mímọ́ Ọlọ́run ni pẹpẹ tùràrí tí ó wà ní Ibi Mímọ́. Nígbà ìdé angẹli kẹta ní ọdún 1844, èyí tí ó jẹ́ àpẹẹrẹ ìdé angẹli kẹta ní ìbẹ̀rẹ̀ àkókò ìdìmọ̀ ní September 11, 2001, tẹ́ńpìlì náà ní yàrá méjì nìkan.

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.

Ibi Mímọ́ jẹ́ àpẹẹrẹ Ìjọ, èyí tí Pọ́ọ̀lù sọ di mímọ̀ gẹ́gẹ́ bí ara, àti Ibi Mímọ́ Jùlọ sì jẹ́ àpẹẹrẹ orí ara náà. Ibi Mímọ́ jẹ́ àpẹẹrẹ ẹ̀dá ènìyàn, àti Ibi Mímọ́ Jùlọ ni àpẹẹrẹ ìwà-Ọlọ́run. Pẹpẹ náà, àti èéfín tí ó gòkè láti orí pẹpẹ náà, tí ó sì gòkè wọ Ibi Mímọ́ Jùlọ, dúró fún ibi pàtàkì tí ẹ̀dá ènìyàn ti so mọ́ ìwà-Ọlọ́run. Kìkì nípa ìgbàgbọ́ ni aráyé lè wọ Ibi Mímọ́ Jùlọ, ṣùgbọ́n ìrírí àwọn olóòótọ́ wà ní Ibi Mímọ́.

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.

Níbẹ̀ ni wọ́n yóò ti jẹ Ọ̀rọ̀ Ọlọ́run, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn búrẹ́dì tí ó wà lórí tábìlì búrẹ́dì ìfihàn. Níbẹ̀ ni wọ́n yóò ti jẹ́ kí ìmọ́lẹ̀ wọn tàn níwájú ènìyàn, kí wọ́n sì yin Baba wọn ọ̀run lógo, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àtùpà ẹ̀ka méje, èyí tí a ti sọ fún wa pé ó dúró fún Ìjọ. Níbẹ̀ ni wọ́n yóò ti so ara wọn pọ̀ mọ́ ìwà-ọlọ́run bí àdúrà wọn ṣe ń gòkè pẹ̀lú iṣẹ́-ìyìn Kristi sínú ìwájú gidi ti Ọlọ́run.

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.

Láti ọdún 1798 sí 1844, Alákọ̀ọ́lẹ̀ Tẹ́ńpìlì náà gbé tẹ́ńpìlì ènìyàn dìde, èyí tí Ó pinnu láti darapọ̀ mọ́ tẹ́ńpìlì ìwà-Ọlọ́run tirẹ̀, ṣùgbọ́n ènìyàn ṣọ̀tẹ̀. Ní ti ọdún 2001, Ó tún ń gbé tẹ́ńpìlì ènìyàn dìde lẹ́ẹ̀kan sí i, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà. Gẹ́gẹ́ bí Ìsíkíẹ́lì ti sọ, “ọba Dáfídì” ni yóò jọba lórí orílẹ̀-èdè náà, èyí tí a yí padà láti inú àfonífojì àwọn egungun gbígbẹ tí ó ti kú ti Laodíkíà, sí ọmọ-ogun alágbára náà tí a gbé sókè gẹ́gẹ́ bí àsíá ní àkókò òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

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.

Ìjọba gúúsù ti Júdà ni ibi tí ìlú olú-ìlú Jerúsálẹ́mù wà, àti orílẹ̀-èdè náà, ọba, àti olú-ìlú náà dúró fún “orí.” Lóòótọ́, bí ẹ bá gbàgbọ́, ẹ ó dúró gbọn-in. Nínú ìbáṣepọ̀ àwọn ìjọba àríwá àti gúúsù, Júdà ni “orí”; ibẹ̀ ni olú-ìlú náà wà, ó sì jẹ́ ìlú tí Olúwa yàn láti fi orúkọ Rẹ̀ sí. Ìjọba àríwá ni “ara.” Nítorí ìṣọ̀tẹ̀ Solomoni kúrò lọ́dọ̀ Ọlọ́run, Olúwa gbé àwọn ọ̀tá dìde sí Solomoni. Ọ̀kan lára àwọn ọ̀tá wọ̀nyí ni Jeroboamu, ẹni tí ó di ọba àkọ́kọ́ ti ìjọba àríwá Ísírẹ́lì tí a pín.

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:)

Jeroboamu ọmọ Nebati, ọmọ ilẹ̀ Efuráímù láti Sereda, ìránṣẹ́ Solomoni, ẹni tí orúkọ ìyá rẹ̀ ń jẹ́ Serua, opó obìnrin kan, àní òun náà gbé ọwọ́ rẹ̀ sókè sí ọba. Èyí sì ni ìdí tí ó fi gbé ọwọ́ rẹ̀ sókè sí ọba: Solomoni kọ́ Milo, ó sì tún ibi tí ó fọ́ ní ìlú Dáfídì baba rẹ̀ ṣe. Jeroboamu sì jẹ́ akọni alágbára; Solomoni sì rí i pé ọ̀dọ́kùnrin náà jẹ́ onítara, ó sì fi í ṣe olórí lórí gbogbo iṣẹ́ ilé Jósẹfu. Ó sì ṣe, ní àkókò náà, nígbà tí Jeroboamu jáde kúrò ní Jerusalẹmu, wòlíì Ahija ará Ṣilo bá a lójú ọ̀nà; ó sì wọ aṣọ tuntun kan; àwọn méjèèjì sì dá wà nínú pápá. Ahija sì mú aṣọ tuntun tí ó wà lára rẹ̀, ó sì ya a sí apá méjìlá. Ó sì sọ fún Jeroboamu pé, Mú ìwọ ní apá mẹ́wàá; nítorí báyìí ni Olúwa Ọlọ́run Israẹli wí pé, Wò ó, èmi yóò ya ìjọba náà kúrò ní ọwọ́ Solomoni, èmi yóò sì fi ẹ̀yà mẹ́wàá fún ọ: (Ṣùgbọ́n yóò ní ẹ̀yà kan nítorí Dáfídì ìránṣẹ́ mi, àti nítorí Jerusalẹmu, ìlú tí mo yàn nínú gbogbo ẹ̀yà Israẹli:)

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.

Nítorí pé wọ́n ti kọ mí sílẹ̀, wọ́n sì ti foríbalẹ̀ fún Ashtoreti, ọlọ́run obìnrin àwọn ará Sidoni, àti Kemoshi, ọlọ́run àwọn ará Moabu, àti Milikomu, ọlọ́run àwọn ọmọ Ammoni; wọn kò sì rìn ní ọ̀nà mi, láti ṣe èyí tí ó tọ́ ní ojú mi, àti láti pa àwọn ìlànà mi mọ́ àti àwọn ìdájọ́ mi, gẹ́gẹ́ bí Dafidi baba rẹ̀ ti ṣe. Síbẹ̀, èmi kì yóò gba gbogbo ìjọba náà kúrò ní ọwọ́ rẹ̀; ṣùgbọ́n èmi yóò fi í ṣe ọmọ-aládé ní gbogbo ọjọ́ ayé rẹ̀ nítorí Dafidi, ìránṣẹ́ mi, ẹni tí mo yàn, nítorí pé ó pa àwọn àṣẹ mi mọ́ àti àwọn ìlànà mi. Ṣùgbọ́n èmi yóò gba ìjọba náà kúrò ní ọwọ́ ọmọ rẹ̀, èmi yóò sì fi í fún ọ, àní ẹ̀yà mẹ́wàá. Ṣùgbọ́n fún ọmọ rẹ̀ ni èmi yóò fi ẹ̀yà kan fún, kí Dafidi ìránṣẹ́ mi lè ní ìmọ́lẹ̀ nígbà gbogbo níwájú mi ní Jerusalẹmu, ìlú tí mo ti yàn fún ara mi láti fi orúkọ mi sí. 1 Ọba 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.

Orílẹ̀-èdè tí a dá sílẹ̀ nígbà tí Ìsíkíẹ́lì so ọ̀pá méjèèjì pọ̀ yóò ní “Dafidi” gẹ́gẹ́ bí ọba, àti pé Dafidi jọba láti Jerúsálẹ́mù, tí í ṣe ìlú olú-ìlú níbi tí Ọlọ́run ti yàn láti fi orúkọ Rẹ̀ sí. Àwọn ẹ̀yà mẹ́wàá ti àríwá jẹ́ ààmì ara, Jerúsálẹ́mù sì jẹ́ ààmì orí. Nítorí ẹ̀ṣẹ̀ Manásè, a kó Júdà lọ sí Bábílónì ní ìgbèkùn ní ọdún 677 BC, báyìí ni píparakán àwọn “àkókò méje” sí bẹ̀rẹ̀ sí í bá ìjọba gúúsù. Ní àkókò náà ni Olúwa kọ̀ Jerúsálẹ́mù sílẹ̀.

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.

Síbẹ̀, Olúwa kò yí padà kúrò nínú gbígbóná ìbínú ńlá rẹ̀, èyí tí ìrunú rẹ̀ fi ru sí Juda, nítorí gbogbo ìbínú-ṣiṣẹ́ tí Mánásè fi mú un bínú. Olúwa sì wí pé, Èmi yóò mú Juda kúrò níwájú mi pẹ̀lú, gẹ́gẹ́ bí mo ti mú Ísírẹ́lì kúrò, èmi yóò sì kọ ìlú yìí, Jérúsálẹ́mù, tí mo ti yàn, sílẹ̀, àti ilé náà tí mo ti sọ pé, Orúkọ mi yóò wà níbẹ̀. 2 Kings 23:26, 27.

It was in the “house” in Jerusalem where He chose to place His name, and the city and the house were cast off, but a promise was made by Zechariah that the Lord would once again choose Jerusalem.

Ó jẹ́ ní “ilé” náà ní Jerusalẹmu ni Ó ti yàn láti fi orúkọ Rẹ̀ sí, a sì kọ ìlú náà àti ilé náà sílẹ̀, ṣùgbọ́n Sakaraya sọ ìlérí pé Olúwa yóò tún yàn Jerusalẹmu lẹ́ẹ̀kan sí i.

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.

Nígbà náà ni áńgẹ́lì Olúwa dáhùn, ó sì wí pé, Olúwa àwọn ọmọ-ogun, yóò ti pẹ́ tó tí ìwọ kì yóò fi ṣàánú fún Jerúsálẹ́mù àti fún àwọn ìlú Júdà, tí ìbínú rẹ ti wà sí lórí wọn ní ọdún àádọ́rin wọ̀nyí? Olúwa sì fi ọ̀rọ̀ rere àti ọ̀rọ̀ ìtùnú dá áńgẹ́lì tí ń bá mi sọ̀rọ̀ lóhùn. Nítorí náà áńgẹ́lì tí ń bá mi sọ̀rọ̀ náà wí fún mi pé, Kígbe, pé, Báyìí ni Olúwa àwọn ọmọ-ogun wí; Èmi ń jowú fún Jerúsálẹ́mù àti fún Síónì pẹ̀lú ìjowú ńlá. Mo sì bínú gidigidi sí àwọn orílẹ̀-èdè tí ó wà ní ìtura: nítorí pé díẹ̀ ni mo bínú, ṣùgbọ́n wọ́n fi ọwọ́ sí i láti mú ìpọ́njú náà pọ̀ sí i. Nítorí náà báyìí ni Olúwa wí; Mo ti padà sí Jerúsálẹ́mù pẹ̀lú àánú: ilé mi ni a ó kọ́ nínú rẹ̀, ni Olúwa àwọn ọmọ-ogun wí, a ó sì nà okùn ìwọ̀n sí Jerúsálẹ́mù.

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.

Tun tún kéde pé, Báyìí ni Olúwa àwọn ọmọ-ogun wí; àwọn ìlú mi yóò tún tàn kálẹ̀ nípasẹ̀ àlàáfíà àti ọ̀rọ̀; Olúwa yóò sì tún tu Síónì nínú, yóò sì tún yan Jerúsálẹ́mù. Nígbà náà ni mo gbé ojú mi sókè, mo sì rí i, sì kíyèsí i, wò ó, ìwo mẹ́rin ni. Mo sì wí fún áńgẹ́lì tí ń bá mi sọ̀rọ̀ pé, Kí ni àwọn wọ̀nyí? Ó sì dá mi lóhùn pé, Ìwọ̀nyí ni àwọn ìwo tí ó ti tú Júdà, Ísírẹ́lì, àti Jerúsálẹ́mù ká. Olúwa sì fi àwọn gbẹ́nàgbẹ́nà mẹ́rin hàn mí. Nígbà náà ni mo wí pé, Kí ni àwọn wọ̀nyí wá ṣe? Ó sì sọ pé, Ìwọ̀nyí ni àwọn ìwo tí ó ti tú Júdà ká, tó bẹ́ẹ̀ tí kò sí ẹni tí ó lè gbé orí rẹ̀ sókè: ṣùgbọ́n àwọn wọ̀nyí ni ó wá láti dẹ́rù bà wọ́n, láti ju àwọn ìwo àwọn aláìkọlà sílẹ̀, àwọn tí wọ́n gbé ìwo wọn sókè lórí ilẹ̀ Júdà láti tú un ká.

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.

Mo tún gbé ojú mi sókè, mo sì wo; sì kíyèsí i, ọkùnrin kan wà pẹ̀lú okùn ìwọ̀n ní ọwọ́ rẹ̀. Nígbà náà ni mo wí pé, “Níbo ni ìwọ ń lọ?” Ó sì wí fún mi pé, “Láti wọn Jerusalẹmu, kí n lè rí i pé mélòó ni ìbúfẹ̀ rẹ̀, àti mélòó ni gígùn rẹ̀.” Sì kíyèsí i, angẹli tí ń bá mi sọ̀rọ̀ jáde lọ, angẹli mìíràn sì jáde lọ láti pàdé rẹ̀, ó sì wí fún un pé, “Sáré, sọ fún ọ̀dọ́mọkùnrin yìí pé, ‘A ó gbé Jerusalẹmu bí àwọn ìlú tí kò ní odi nítorí ọ̀pọ̀ ènìyàn àti ẹran-ọ̀sìn tí yóò wà nínú rẹ̀. Nítorí èmi,’ ni Olúwa wí, ‘èmi yóò jẹ́ odi iná yíká rẹ̀, èmi yóò sì jẹ́ ògo ní àárín rẹ̀.’” “Ho, ho, ẹ jáde, ẹ sì sá kúrò ní ilẹ̀ àríwá,” ni Olúwa wí; “nítorí mo ti tú yín ká bí ẹ̀fúùfù mẹ́rin ọ̀run,” ni Olúwa wí. “Gba ara rẹ là, ìwọ Sioni, ìwọ tí ń gbé pẹ̀lú ọmọbìnrin Babiloni. Nítorí báyìí ni Olúwa àwọn ọmọ-ogun wí; Lẹ́yìn ògo ni ó ti rán mi sí àwọn orílẹ̀-èdè tí ó kó yín ní ìkógun: nítorí ẹni tí ó bá fi ọwọ́ kan yín, ó fi ọwọ́ kan ọmọ ojú rẹ̀.”

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.

Nítorí pé, kíyèsi i, èmi yóò mì ọwọ́ mi sí wọn, wọn yóò sì di ìkógun fún àwọn ìránṣẹ́ wọn: ẹ̀yin yóò sì mọ̀ pé Olúwa àwọn ọmọ-ogun ni ó rán mi. Kọrin, kí o sì yọ̀, ìwọ ọmọbìnrin Síónì: nítorí, wò ó, èmi ń bọ̀, èmi yóò sì máa gbé láàrín rẹ, ni Olúwa wí. Orílẹ̀-èdè púpọ̀ yóò sì dara pọ̀ mọ́ Olúwa ní ọjọ́ náà, wọn yóò sì jẹ́ ènìyàn mi: èmi yóò sì máa gbé láàrín rẹ, ìwọ yóò sì mọ̀ pé Olúwa àwọn ọmọ-ogun ni ó rán mi sí ọ. Olúwa yóò sì jogún Juda gẹ́gẹ́ bí ìpín rẹ̀ ní ilẹ̀ mímọ́, yóò sì tún yan Jerusalẹmu. Ẹ dákẹ́, gbogbo ẹran-ara, níwájú Olúwa: nítorí a ti jí i dìde kúrò ní ibùgbé mímọ́ rẹ̀. Sekariah 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.

Àwọn ìlérí pé Olúwa yóò tún yan Jerúsálẹ́mù ni a mú ṣẹ nígbà tí Ísírẹ́lì àtijọ́ tún Jerúsálẹ́mù kọ́ lẹ́yìn ìgbèkùn wọn ní Bábílónì, ṣùgbọ́n àwọn wòlíì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn ju àwọn ọjọ́ tí wọ́n gbé ayé nínú wọn lọ. A “gbé” Olúwa “dìde kúrò nínú tẹ́ńpìlì mímọ́ rẹ̀,” ní October 22, 1844, nígbà tí Ó dìde tí Ó sì kúrò ní Ibi Mímọ́ lọ sí Ibi Mímọ́ Jùlọ, ní àkókò náà ni “gbogbo ẹran ara” gbọ́dọ̀ “dakẹ́” níwájú Olúwa, nítorí Ọjọ́ Ètùtù àpẹẹrẹ-àṣẹ́yọrí ti dé, gẹ́gẹ́ bí ó ti bá Hábákúkù TWO-TWENTY mu.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Ṣùgbọ́n Olúwa wà nínú tẹ́ńpìlì mímọ́ rẹ̀: kí gbogbo ayé dákẹ́ níwájú rẹ̀. Hábákúkù 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.

Ní àkókò náà, a sọ fún Jòhánù nínú orí kọkànlá Ìfihàn láti wọn tẹ́ńpìlì náà, èyí tí Sekaráyà rí nígbà tí ó “gbé” “ojú rẹ̀ sókè lẹ́ẹ̀kansi, ó sì wò ó, sì kíyèsi i, wò ó sì i, ọkùnrin kan wà ní ọwọ́ rẹ̀ okun ìwọ̀n”. Nígbà náà ni Sekaráyà wí pé, “Níbo ni ìwọ ń lọ?” Jòhánù sì sọ fún Sekaráyà pé, “Láti wọn Jerúsálẹ́mù, kí a lè rí i pé kí ni ìwọ̀n àgbà rẹ̀, àti kí ni ìwọ̀n gígùn rẹ̀.” Ìtàn àtúnbí Jerusalẹmu lẹ́yìn ìgbèkùn ọdún àádọ́rin, àti ìtàn tí ó bẹ̀rẹ̀ ní 1798 ṣùgbọ́n tí ó parí nínú ìṣọ̀tẹ̀ nígbà tí angẹli kẹta dé ní 1844, méjèèjì ń fi iṣẹ́ tí ó bẹ̀rẹ̀ ní September 11, 2001 hàn.

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.

Ìjọba gúúsù, ìlú Jerúsálẹ́mù, àti ọba Dáfídì, gbogbo wọn ni “orí” níbi tí a ti ní láti fi ìwà Ọlọ́run hàn. Ìjọba àríwá dúró fún “ara”, àti nígbà tí Olúwa pinnu láti tún “ṣàánú fún Jerúsálẹ́mù” àti láti “tù ú nínú” àti láti tún “yàn án”, Ó ń tọ́ka sí fífi èdìdì sí ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [144,000], èyí tí ó ní pípàpọ̀ àwọn egungun gbígbẹ tí ó kú ti Laodíkea mọ́ra, àti lẹ́yìn náà ìjíǹde àwọn egungun wọ̀nyí sí ọmọ-ogun alágbára.

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.

A ṣàpẹẹrẹ iṣẹ́ náà nínú Ezekieli orí kẹtàdínlógójì, a sì tún ṣàfihàn rẹ̀ nípasẹ̀ àwọn ìjọba àríwá àti gúúsù, èyí tí ń pèsè àfọwọ́kọ iṣẹ́ ìmúṣẹ ìlérí májẹ̀mú láti kọ òfin Rẹ̀ sórí ọkàn àti èrò-inú ẹgbẹ̀rún méjìlélógójì ẹgbàá mẹ́rìnlélọ́gọ́rin. Nínú àwọn ọ̀pá méjèèjì, ọ̀kan, ọ̀kan náà nìkan ni a dá mọ̀ gẹ́gẹ́ bí orí, bí o bá sì gbàgbọ́, bí ojú rẹ bá lè rí i, tí etí rẹ sì lè lóye, èyí ń fi ọ̀pá kejì hàn gẹ́gẹ́ bí ara.

We will continue this study in the next article.

A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

“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.

“Lórí ìpìlẹ̀ tí Kristi tìkára Rẹ̀ ti fi lélẹ̀, àwọn àpọ́sítélì kọ ìjọ Ọlọ́run. Nínú Ìwé Mímọ́, àwòrán ìkó tẹ́ńpìlì ni a máa ń lò lọ́pọ̀ ìgbà láti ṣàpẹẹrẹ ìkọ́lé ìjọ. Sekaráyà tọ́ka sí Kristi gẹ́gẹ́ bí Ẹ̀ka tí yóò kọ tẹ́ńpìlì Olúwa. Ó sọ̀rọ̀ nípa àwọn Keferi gẹ́gẹ́ bí ẹni tí yóò ràn ní iṣẹ́ náà lọ́wọ́ pé: ‘Àwọn tí ó wà ní ọ̀nà jíjìn yóò wá, wọn yóò sì kọ́ nínú tẹ́ńpìlì Olúwa;’ Isaia sì kéde pé, ‘Àwọn ọmọ àjèjì yóò tún odi rẹ dìde.’ Sekaráyà 6:12, 15; Isaiah 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.

Nípa kíkọ́ nípa ìkọ́lé tẹ́ńpìlì yìí, Peteru wí pé, “Ẹni tí ẹ̀ ń tọ̀ wá, bíi òkúta alààyè, èyí tí ènìyàn kọ̀ sílẹ̀ nítòótọ́, ṣùgbọ́n tí Ọlọ́run yàn, tí ó sì ṣeyebíye, ẹ̀yin pẹ̀lú, bíi àwọn òkúta alààyè, ni a ń kọ́ yín sí ilé ẹ̀mí kan, sí ipò àlùfáà mímọ́, láti máa rú àwọn ẹbọ ẹ̀mí tí ó ṣe ìtẹ́wọ́gbà fún Ọlọ́run nípasẹ̀ Jesu Kristi.” 1 Peteru 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.

“Nínú ibi ìwákùsà ayé àwọn Júù àti àwọn Kèfèrí ni àwọn àpọ́sítélì ti ń ṣe iṣẹ́, wọ́n sì ń yọ àwọn òkúta jáde láti fi lélẹ̀ lórí ìpìlẹ̀. Nínú lẹ́tà rẹ̀ sí àwọn onígbàgbọ́ ní Éfésù, Pọ́ọ̀lù wí pé, ‘Nítorí náà, ẹ kì í ṣe àjèjì àti aláìlú mọ́, ṣùgbọ́n ẹ jẹ́ ọmọ ìlú pọ̀ pẹ̀lú àwọn ẹni mímọ́, àti ará ilé Ọlọ́run; a sì ti kọ́ yín sórí ìpìlẹ̀ àwọn àpọ́sítélì àti àwọn wòlíì, nígbà tí Jésù Kristi tìkára Rẹ̀ jẹ́ Òkúta Igún Àkọ́kọ́; nínú ẹni tí gbogbo ilé náà, tí a so pọ̀ dáradára, ń dàgbà sí tẹ́ńpìlì mímọ́ nínú Olúwa: nínú ẹni tí a sì ń kọ́ yín jọ pẹ̀lú, fún ibùgbé Ọlọ́run nípa Ẹ̀mí.’ Éfésù 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.

Ó sì kọ̀wé sí àwọn ará Kọ́rinti pé: “Gẹ́gẹ́ bí oore-ọ̀fẹ́ Ọlọ́run tí a fi fún mi, gẹ́gẹ́ bí akọ́lé-oníṣẹ́ ọlọ́gbọ́n, mo ti fi ìpìlẹ̀ lélẹ̀, ẹlòmíràn sì ń kọ́lé lé e lórí. Ṣùgbọ́n kí olúkúlùkù kíyè sára bí ó ṣe ń kọ́lé lé e lórí. Nítorí kò sí ìpìlẹ̀ mìíràn tí ẹnikẹ́ni lè fi lélẹ̀ ju èyí tí a ti fi lélẹ̀ lọ, èyí tí í ṣe Jesu Kristi. Ní báyìí, bí ẹnikẹ́ni bá fi wúrà, fàdákà, òkúta iyebíye, igi, koríko, koríko gbígbẹ kọ́lé lé ìpìlẹ̀ yìí lórí; iṣẹ́ olúkúlùkù ni a óò fihàn gbangba: nítorí ọjọ́ náà yóò sọ ọ́ di mímọ̀, nítorí a ó fi iná ṣí i payá; iná náà yóò sì dán iṣẹ́ olúkúlùkù wò pé irú wo ni ó jẹ́.” 1 Kọ́rinti 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.

“Àwọn àpọ́sítélì kọ́ lórí ìpìlẹ̀ tí ó dájú, àní Òkúta Àìnípẹ̀kun. Sí ìpìlẹ̀ yìí ni wọ́n mú àwọn òkúta tí wọ́n gbẹ́ láti inú ayé wá. Kì í ṣe láìsí ìdènà ni àwọn akọ́lé fi ṣiṣẹ́. A mú kí iṣẹ́ wọn le gan-an nítorí ìkọ̀làkọ̀ àwọn ọ̀tá Kristi. Wọ́n ní láti bá ìmọtara-ẹni-nìkan nínú ẹ̀sìn, ẹ̀tanú, àti ìkórìíra àwọn tí ń kọ́ lórí ìpìlẹ̀ èké jà. Ọ̀pọ̀lọpọ̀ àwọn tí ń ṣiṣẹ́ gẹ́gẹ́ bí akọ́lé ìjọ lè jẹ́ afiwe sí àwọn akọ́lé odi ní ọjọ́ Nehemiah, nípa àwọn ẹni tí a kọ pé: ‘Àwọn tí ń kọ́ odi náà, àti àwọn tí ń ru ẹrù, pẹ̀lú àwọn tí ń kó ẹrù náà, olúkúlùkù fi ọ̀kan nínú ọwọ́ rẹ̀ ṣiṣẹ́ ní iṣẹ́ náà, ó sì fi ọwọ́ kejì mú ohun ìjà.’ Nehemiah 4:17.” Acts of the Apostles, 595–597.