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 uHezekeli echaze inqubo yokuba izizwe ezimbili zibe munye, usekhomba-ke ukuthi leso sizwe siyakubuswa yiNkosi uDavide, nokuthi uyakungena esivumelwaneni nabo, nokuthi itabernakele laKhe liyakuba 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.
Futhi abasayikuzingcolisa ngezithombe zabo, nangamanyala abo, nangazo zonke iziphambeko zabo; kepha ngiyakubasindisa kuzo zonke izindawo zabo zokuhlala, lapho bonile khona, ngibahlanze; ngalokho bayakuba ngabantu bami, mina ngibe nguNkulunkulu wabo. Futhi inceku yami uDavide iyakuba yinkosi phezu kwabo; bonke bayakuba nomalusi munye; bayakuhamba nasezahlulelweni zami, bagcine izimiso zami, bazenze. Bayakuhlala ezweni engalinika uJakobe inceku yami, lapho kwahlala khona oyihlo; yebo, bayakuhlala kulo, bona, nabantwana babo, nabantwana babantwana babo kuze kube phakade; inceku yami uDavide iyakuba yisikhulu sabo kuze kube phakade. Ngaphezu kwalokho ngiyakwenza nabo isivumelwano sokuthula; siyakuba yisivumelwano esiphakade nabo; ngiyokubamisa, ngibandise, ngibeke indawo yami engcwele phakathi kwabo kuze kube phakade. Nendlu yami yokuhlala iyakuba nabo; yebo, mina ngiyakuba nguNkulunkulu wabo, nabo bayakuba ngabantu bami. Izizwe ziyakwazi ukuthi mina Jehova ngingongcwelisayo u-Israyeli, lapho indawo yami engcwele iyakuba phakathi kwabo kuze kube phakade. Hezekeli 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 nesikhombisa sikaHezekeli sinikeza ukwethulwa okunemininingwane kakhulu kokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane. Izinduku ezimbili ezizokuba yisizwe esisodwa lapho ubunkulunkulu buhlanganiswa nobuntu, futhi bayakuba nenkosi phezu kwabo. Leso sizwe esisodwa siyibandla likaNkulunkulu lezinsuku zokugcina, abangabeyizinkulungwane eziyikhulu namashumi amane nane. Lezo zinduku ezimbili yizikhathi ezimbili zokuhlakazeka kwemibuso yakwa-Israyeli yasenyakatho neyaseningizimu. Lezo zinduku ezimbili yilabo uPawulu ababiza ngokuthi “umzimba,” lapho futhi ekhomba uKristu njenge “nhloko” yalowo mzimba. UHezekeli ukhomba “inhloko” kaPawulu njengo “nkosi uDavide,” kanti “umzimba” njengo “sizwe sinye.”
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.
Esigijimini esanikezwa kubu-Adventismi ngo-1856, njengoba simelwe uchungechunge olungaqediwe lukaHiram Edson olumayelana “nezikhathi eziyisikhombisa” ngo-1856, u-Edson ubhekisela ku-Isaya, isahluko sesikhombisa, isiprofetho seminyaka engamashumi ayisithupha nanhlanu njengendawo yokubhekisela eseBhayibhelini yamaphuzu okuqala azo zombili izikhathi eziyisikhombisa. Isiprofetho sesikhathi seminyaka engamashumi ayisithupha nanhlanu sibekwa esimweni esiyimfihlakalo, esifana nezindima ezisencwadini yesAmbulo ezithi, “onezindlebe makezwe.” Uma unamehlo angabona, nezindlebe ezingaqonda, kukhona okuthile okumangalisayo kakhulu kuleso siqephu.
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 inhloko yaseSiriya iyiDamaseku, nenhloko yeDamaseku inguRezini; kuthi kungakapheli iminyaka engamashumi ayisithupha nanhlanu u-Efrayimi aphihlizwe, aze angabi yisizwe. Nenhloko ka-Efrayimi iyiSamariya, nenhloko yeSamariya iyindodana kaRemaliya. Uma ningakholwa, impela aniyikuqiniswa. U-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.
Isiprofetho seminyaka engamashumi ayisithupha nanhlanu saqala ngo-742 BC, futhi phakathi kwaleyo minyaka engamashumi ayisithupha nanhlanu, eminyakeni eyishumi nesishiyagalolunye kamuva ngo-723 BC, umbuso wasenyakatho wakwa-Israyeli wathunjelwa e-Asiriya, futhi lapho leyo minyaka isiphela ngo-677 BC, uManase wathunjelwa eBhabhiloni. Leyo minyaka engamashumi ayisithupha nanhlanu yabuye yamelwa nasekugcwalisekeni kokuphela kokuhlakazeka kwezizwe ezimbili, ezazizokuba yinduku eyodwa ekulandiseni kukaHezekeli. Yaphawula u-1798, u-1844 no-1863, ngokulandelana. Emavesini akhomba umyalezo owenqatshwa ngo-1863 kukhona isambulo esikhethekile sesiprofetho lapho lesi siprofetho sithwalwe khona.
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.
Kuyisambulo sokuthi “ikhanda” lesizwe liyinhloko-dolobha yaso, nokuthi “ikhanda” lenhloko-dolobha yinkosi. Sinikeza ofakazi ababili balesi sambulo, bese siphetha sonke isiprofetho nesambulo ngalesi saga esiyindida esithi, “Uma ningakholwa, impela aniyikumiswa.” Uma ningakholwa ukuthi inkosi iyikhanda, nokuthi ikhanda liyinhloko-dolobha, khona-ke aniyikumiswa.
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 sikaHezekeli esivezwa ngokuhlanganiswa kwezinti ezimbili zemibuso yasenyakatho neyaseningizimu sasiyoba nenkosi, okuyinhloko, okuwumuzi oyinhloko wesizwe. Isiqephu sonke sikaHezekeli sikhuluma ngezimpawu zesiprofetho zokubekwa uphawu kwabayiikhulu namashumi amane nane ezinkulungwane, okumela ukuhlanganiswa kobuNkulunkulu nobuntu phakathi nesikhathi sokukhala kwecilongo lesikhombisa le-Islami losizi 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.
Izinsuku zokukhala kwecilongo lesiKhombisa, kuSambulo isahluko seshumi, zaqala lapho kwakuzoba khona “ukungabe kusaba nesikhathi,” okwakungo-Okthoba 22, 1844, lapho ingelosi yesithathu yafika. Ngaleso sikhathi uJohane wabhekana nobumunyu balolo suku, futhi khona lapho wayesetshelwa ukuba alinganise ithempeli, kodwa ayeke umlando weminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha wokunyathelwa phansi kwendlu engcwele nebutho, ngokuba leso sikhathi sanikwa abeZizwe.
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.
Ingelosi engayibona imi phezu kolwandle naphezu komhlaba yaphakamisela isandla sayo ezulwini, yafunga ngoye ophila kuze kube phakade naphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, ukuthi isikhathi asisayikuba khona: kodwa ngezinsuku zezwi lengelosi yesikhombisa, lapho isizoqala ukukhala ngecilongo, imfihlakalo kaNkulunkulu iyakupheleliswa, njengalokhu ayimemezela ezincekwini zakhe, abaprofethi. Nezwi engalizwa livela ezulwini lakhuluma nami futhi, lathi: Hamba, uthathe incwadana evuliweyo esesandleni sengelosi emi 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.
Ngase ngiya kuleyo ngelosi, ngathi kuyo: Nginike incwadi encane. Yase ithi kimi: Yithathe, uyidle iphele; iyakwenza isisu sakho sibe muncu, kodwa emlonyeni wakho iyakuba mnandi njengoju. Ngase ngiyithatha le ncwadi encane esandleni sengwele, ngayidla yaphela; emlonyeni wami yaba mnandi njengoju; kwathi masinyane sengiyidliwe, isisu sami saba muncu. Yase ithi kimi: Kumelwe uphrofethe futhi phambi kwabantu abaningi, nezizwe, nezilimi, namakhosi. Ngase nginikwa umhlanga onjengentonga; ingelosi yema, yathi: Sukuma, ulinganise ithempeli likaNkulunkulu, ne-altare, nabakhuleka kulo. Kepha igceke elingaphandle kwethempeli ulishiye ngaphandle, ungalilinganisi; ngokuba linikwe abeZizwe: futhi bayakulinyathela umuzi ongcwele izinyanga ezingamashumi amane nambili. IsAmbulo 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.
Ithempeli uJohane ayemelwe ukuyilinganisa ngo-Okthoba 22, 1844, kwakuyithempeli elalinabakhulekeli “phakathi kwalo.” Igceke kwakumelwe lishiywe ngaphandle. Ithempeli eline-altare, futhi elinalabakhulekeli phakathi kwalo, liyindawo engcwele yesigodlo sasezulwini. Kwakukhona i-altare egcekeni, kodwa lelo kwakumelwe lishiywe ngaphandle; ngakho-ke elinye kuphela i-altare esigodlweni sikaNkulunkulu yi-altare lempepho elisemkhatsini weNdawo Engcwele. Ekufikeni kwengelosi yesithathu ngo-1844, okwafanekisa ukufika kwengelosi yesithathu ekuqaleni kwesikhathi sokubekwa uphawu ngoSepthemba 11, 2001, ithempeli laliqukethe izingxenye ezimbili 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.
INdawo eNgcwele yayiwuphawu lweBandla, uPawulu alichaza njengomzimba, kanti iNdawo eNgcwelengcwele yayiwuphawu lwekhanda lomzimba. Indawo eNgcwele iwuphawu lobuntu, futhi iNdawo eNgcwelengcwele iwuphawu bobuNkulunkulu. I-altare, kanye nentuthu eyenyuka ivela e-altare, yakhuphuka yangena eNdaweni eNgcwelengcwele, kumela iphuzu lapho ubuntu buhlangana khona nobuNkulunkulu. Isintu singangena eNdaweni eNgcwelengcwele ngokukholwa kuphela, kodwa ulwazi lwabantu abathembekileyo lutholakala eNdaweni eNgcwele.
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.
Lapho kumelwe badle iZwi likaNkulunkulu, njengoba limelwe yizinkwa eziphezu kwetafula lesinkwa sokubukwa. Lapho kumelwe bavumele ukukhanya kwabo kukhanye phambi kwabantu, badumise uYise wabo wasezulwini, njengoba kumelwe yisibani esinamagatsha ayisikhombisa, esitshelwa ukuthi simele iBandla. Lapho kumelwe bahlangane nobuNkulunkulu njengoba imikhuleko yabo inyukela, kanye nokufaneleka kukaKristu, iye khona kanye ebukhoneni boBunkulunkulu.
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.
Kusukela ngowe-1798 kuya kowe-1844, uMakhi weThempeli wavusa ithempeli lobuntu ayehlosile ukulihlanganisa nethempeli laKhe lobuNkulunkulu, kodwa ubuntu bahlubuka. Kusukela ngowe-2001, usephinde avuse ithempeli lobuntu, elimelwe njengabayizinkulungwane eziyikhulu namashumi amane nane. NgokukaHezekeli, “inkosi uDavide” iyakubusa phezu kwesizwe, esiguqulwa sisuswe esigodini samathambo afileyo, omile, aseLawodikeya, sibe ibutho elinamandla eliphakanyiswa njengophawu ngesikhathi somthetho weSonto osuseduze ukufika.
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.
Umbuso waseningizimu wakwaJuda yiwo owawuyindawo lapho kwakukhona khona inhloko-dolobha yaseJerusalema, futhi isizwe, inkosi, nenhloko-dolobha kumela “ikhanda.” Impela, uma nikholwa, niyakumiswa niqine. Ebudlelwaneni phakathi kwemibuso yasenyakatho neyaseningizimu, uJuda wayeyilo “ikhanda”; kwakuyilapho kwakukhona khona inhloko-dolobha, futhi liyilo idolobha iNkosi elalikhetha ukuba ibeke kulo igama layo. Umbuso wasenyakatho wawuyi “umzimba”. Ngenxa yokuhlubuka kukaSolomoni, iNkosi yavusela uSolomoni izitha. Omunye walezo zitha kwakunguJerobowamu, owaba yinkosi yokuqala yombuso ohlukanisiwe wasenyakatho wakwa-Israyeli.
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:)
UJorobowamu indodana kaNebhati, umEfreyimi waseZereda, inceku kaSolomoni, unina ogama lakhe lalinguZeruha, umfelokazi, naye waphakamisela inkosi isandla sakhe. Isizathu sokuba aphakamisela inkosi isandla sakhe yilesi: USolomoni wakha iMilo, walungisa nezikhala zomuzi kaDavide uyise. Lo muntu uJerobowamu wayeyiqhawe elinamandla; uSolomoni ebona ukuthi le nsizwa ikhuthele, wayibeka ukuba ibe ngumbusi phezu kwawo wonke umsebenzi wendlu kaJosefa. Kwathi ngaleso sikhathi, lapho uJerobowamu ephuma eJerusalema, umprofethi u-Ahiya waseShilo wamfumana endleleni; yena wayembethe ingubo entsha; bobabili babebodwa ensimini. U-Ahiya wayesebamba leyo ngubo entsha eyayikuye, wayidabula yaba yizicucu eziyishumi nambili. Wayesethi kuJerobowamu: Zithathele izicucu eziyishumi; ngokuba usho kanje uJehova, uNkulunkulu ka-Israyeli, uthi: Bheka, ngiyakuhlwitha umbuso esandleni sikaSolomoni, ngikunike izizwe eziyishumi; (kepha yena uyakuba nesizwe sinye ngenxa yenceku yami uDavide, nangenxa yeJerusalema, umuzi engiwukhethileyo ezizweni zonke zakwa-Israyeli:)
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.
Ngokuba bengishiyile, bakhonza u-Ashitaroti unkulunkulukazi wamaSidoni, noKemoshi unkulunkulu wamaMowabi, noMilkomu unkulunkulu wabantwana bakwa-Amoni, bengahambanga ezindleleni zami, ukuba benze okulungileyo emehlweni ami, nokugcina izimiso zami nezahlulelo zami, njengokwenza kukaDavide uyise. Nokho angiyikususa wonke umbuso esandleni sakhe; kepha ngiyakumenza abe yisikhulu zonke izinsuku zokuphila kwakhe ngenxa kaDavide inceku yami, engamkhetha, ngokuba wagcina imiyalo yami nezimiso zami. Kepha ngiyakuwususa umbuso esandleni sendodana yakhe, ngikunike wona, yebo izizwe eziyishumi. Kepha endodaneni yakhe ngiyakunika isizwe esisodwa, ukuze uDavide inceku yami abe nesibani njalo phambi kwami eJerusalema, umuzi engizikhethele wona ukuba ngibeke igama lami khona. 1 AmaKhosi 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 esadalwa lapho uHezekeli ehlanganisa izinti ezimbili kwakufanele sibe no-“Davide” njengenkosi, futhi uDavide wabusa eseJerusalema, okuyidolobha eliyinhloko lapho uNkulunkulu akhetha ukubeka khona igama laKhe. Izizwe eziyishumi zasenyakatho zaziyisibonakaliso somzimba, kanti iJerusalema laliyisibonakaliso senhloko. Ngenxa yezono zikaManase, uJuda wathunjelwa eBabiloni ngo-677 BC, ngaleyo ndlela kwaqala ukuhlakazwa kwe-“zikhathi eziyisikhombisa” okumelene nombuso waseningizimu. Ngaleso sikhathi iNkosi yalilahla iJerusalema.
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.
Noma kunjalo uJehova akaphendukanga ekufutheleni kolaka lwakhe olukhulu, olwavuswa intukuthelo yakhe ngoJuda ngenxa yazo zonke izicanucanu uManase amenza acasuke ngazo. UJehova wayesethi: NoJuda ngiyakumsusa phambi kwamehlo ami, njengalokhu ngamsusa u-Israyeli, futhi ngiyakulahla leli dolobha iJerusalema engalikhethayo, kanye nendlu engathi ngayo: Igama lami liyakuba khona lapho. 2 AmaKhosi 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 “ndlwini” eJerusalema lapho Akhetha khona ukubeka igama laKhe, futhi umuzi nendlu kwaliwa, kodwa kwenziwa isithembiso nguZakariya sokuthi iNkosi iyakuphinda ikhethe iJerusalema.
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.
Ingelosi kaJehova yase iphendula, yathi: “Jehova Sebawoti, koze kube nini ungabi nesihe eJerusalema nasemizini yakwaJuda, othukuthele kuyo le minyaka engamashumi ayisikhombisa na?” UJehova wayeseyiphendula ingelosi eyayikhuluma nami ngamazwi amahle nangamazwi enduduzo. Ingelosi eyayikhuluma nami yase ithi kimi: “Memeza, uthi: ‘Usho kanje uJehova Sebawoti: Nginehawu olukhulu ngeJerusalema nangeSiyoni. Futhi ngithukuthele kakhulu ngezizwe ezihlezi ngokunethezeka; ngokuba mina ngangithukuthele kancane nje, kodwa zona zasiza ekwandiseni ukuhlupheka.’ Ngakho-ke usho kanje uJehova: ‘Ngibuyile eJerusalema ngesihe; indlu yami iyakwakhiwa kulo,’ kusho uJehova Sebawoti, ‘futhi intambo yokulinganisa iyakwelulwa phezu kweJerusalema.’”
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.
Memeza futhi, uthi, Usho kanje uJehova Sebawoti: Imizi yami iyakusabalala futhi ngenxa yokuchuma; uJehova uyakududuza futhi iZiyoni, aphinde akhethe iJerusalema. Ngase ngiphakamisa amehlo ami, ngabona; bheka, izimpondo ezine. Ngase ngithi engelosini eyayikhuluma nami: Yini lezi? Yona yangiphendula yathi kimi: Lezi yizimpondo ezihlakaze uJuda, u-Israyeli, neJerusalema. UJehova wase engibonisa izingcweti ezine. Ngase ngithi: Lezi zize ukwenzani? Yakhuluma yathi: Lezi yizimpondo ezihlakaze uJuda, kwaze kwangabi khona muntu ophakamisa ikhanda lakhe; kodwa lezi zifikile ukuzethusa, ukulahla izimpondo zabezizwe, ezaphakamisa uphondo lwazo phezu kwezwe lakwaJuda ukuze zilihlakaze.
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.
Ngaphinda ngaphakamisa amehlo ami, ngabheka, bheka-ke, nansi indoda iphethe intambo yokukala ngesandla sayo. Ngase ngithi, Uya ngaphi? Yathi kimi, Ngiyokala iJerusalema, ukuze ngibone ububanzi balo nokuthi ubude balo bungakanani. Bheka-ke, ingelosi eyayikhuluma nami yaphuma, nenye ingelosi yaphuma yayihlangabeza, Yathi kuyo, Gijima, ukhulume kule nsizwa, uthi: IJerusalema liyakuhlalwa njengamadolobha angenazindonga ngenxa yobuningi babantu nezinkomo phakathi kwalo; ngokuba mina, usho uJehova, ngiyakuba kulo udonga lomlilo nxazonke, ngibe yinkazimulo phakathi kwalo. Hawu, hawu, phumani, nibaleke ezweni lasenyakatho, usho uJehova; ngokuba nganihlakaza njengemimoya yomine yezulu, usho uJehova. Zisindise, wena Siyoni, ohlala nendodakazi yaseBabiloni. Ngokuba usho kanje uJehova Sebawoti: Emva kwenkazimulo ungithumile ezizweni ezaniphanga; ngokuba othinta nina uthinta inhlamvu yeso 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.
Ngokuba, bheka, ngiyakunqamulela isandla sami phezu kwabo, futhi bayakuba yimpango ezincekwini zabo; khona niyakwazi ukuthi uJehova Sebawoti ungithumile. Hlabelela ujabule, wena ndodakazi yaseSiyoni; ngokuba, bheka, ngiyeza, ngizakuhlala phakathi kwakho, usho uJehova. Izizwe eziningi ziyakuzihlanganisa noJehova ngalolo suku, zibe ngabantu bami; futhi ngizakuhlala phakathi kwakho, wena wazi ukuthi uJehova Sebawoti ungithumile kuwe. UJehova uyakudla ilifa uJuda abe yisabelo sakhe ezweni elingcwele, aphinde akhethe iJerusalema. Thula, wena nyama yonke, phambi kukaJehova; ngokuba uvukile endaweni yakhe yokuhlala engcwele. Zakariya 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 zokuthi iNkosi iyakuphinda ikhethe iJerusalema zagcwaliseka ngesikhathi u-Israyeli wasendulo ephinda akhe iJerusalema emva kokuthunjwa kwabo eBhabhiloni, kodwa abaprofethi bakhuluma kakhulu ngezinsuku zokugcina kunangezinsuku ababephila kuzo. INkosi “yasukuma yaphuma ethempelini layo elingcwele,” ngo-Okthoba 22, 1844, lapho Ivuka isuka eNdaweni eNgcwele iya eNdaweni eNgcwelengcwele, ngaleso sikhathi lapho “yonke inyama” kwakufanele “ithule” phambi kweNkosi, ngoba usuku lokubuyisana oluyisifaniso esigcwalisekayo lwalufikile, ngokuvumelana noHabakuki TWO-TWENTY.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Kepha iNkosi isethempelini layo elingcwele; umhlaba wonke mawuthule phambi kwayo. 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.
Ngaleso sikhathi, uJohane esahlukweni seshumi nanye seSambulo wayetshelwe ukuba alinganise ithempeli, uZakariya alibona lapho “ephakamisa” “amehlo akhe futhi, wabheka, bheka, kwakukhona umuntu ephethe intambo yokulinganisa esandleni sakhe”. Khona-ke uZakariya wathi, “Uyaphi na?” NoJohane wathi kuZakariya, “Ukuyolinganisa iJerusalema, ukuze ngibone ukuthi ububanzi balo buyingakanani, nokuthi ubude balo buyingakanani.” Umlando wokwakhiwa kabusha kweJerusalema emva kokuthunjwa kweminyaka engamashumi ayisikhombisa, nomlando owaqala ngo-1798 kodwa waphela ekuvukeleni lapho ingelosi yesithathu ifika ngo-1844, kokubili kukhomba umsebenzi owaqala ngoSepthemba 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.
Umbuso waseningizimu, umuzi waseJerusalema, nenkosi uDavide, konke kungu“khanda” lapho isimilo sikaNkulunkulu kufanele sibonakaliswe khona. Umbuso wasenyakatho umelela “umzimba”, futhi lapho iNkosi inquma ukuphinda “ihawukele iJerusalema” nokuthi “iyiduduze” nokuthi iphinde “iyikhethe”, ikhomba ukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane nane, okuhlanganisa ukuhlanganiswa ndawonye kwamathambo omile abafileyo aseLawodikeya, bese kuthi emva kwalokho kulandelwe ukuvuselelwa kwalawo mathambo abe ibutho elinamandla.
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.
Lowo msebenzi umelwe kuHezekeli isahluko samashumi amathathu nesikhombisa, futhi umelwe yimibuso yasenyakatho neyaseningizimu, enikeza umfanekiso womsebenzi wokugcwalisa isithembiso sesivumelwano sokuloba umthetho waKhe ezinhliziyweni nasezingqondweni zabayizinkulungwane eziyikhulu namashumi amane nane. Kulezo zinti ezimbili, eyodwa, yodwa kuphela, ichazwa njengenhloko; futhi uma nikholwa, uma amehlo enu ekwazi ukubona nezindlebe zenu ziqonde, lokhu kukhomba olunye udondolo njengomzimba.
We will continue this study in the next article.
Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.
“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 kwesisekelo uKristu uqobo ayesibekile, abaphostoli bakha ibandla likaNkulunkulu. EmiBhalweni, umfanekiso wokwakhiwa kwethempeli uvame ukusetshenziswa ukuveza ukwakhiwa kwebandla. UZakariya ubhekisela kuKristu njengeGatsha elalizokwakha ithempeli leNkosi. Ukhuluma ngabeZizwe njengabasizayo emsebenzini: ‘Labo abakude bayakuza bakhe ethempelini leNkosi;’ kanti u-Isaya umemezela ukuthi, ‘Amadodana abezizwe ayakwakha izindonga zakho.’ Zakariya 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 kwaleli thempeli, uPetru uthi, “Nisondela kuye, njengetshe eliphilayo, elaliwa ngabantu impela, kodwa elikhethwe nguNkulunkulu, liyigugu, nani futhi, njengamatshe aphilayo, niyakhiwa nibe yindlu yomoya, ubupristi obungcwele, ukuze ninikele imihlatshelo yomoya eyamukelekayo kuNkulunkulu ngoJesu 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.
“Enkwalini yomhlaba wamaJuda nowabezizwe abaphostoli basebenza, bekhipha amatshe ukuba abekwe phezu kwesisekelo. Encwadini yakhe eya kwabakholwayo base-Efesu, uPawulu wathi, ‘Ngakho-ke manje aniseyibo abafokazi nezihambi, kodwa ningabakithi kanye nabangcwele, ningabendlu kaNkulunkulu; futhi nakhiwe phezu kwesisekelo sabaphostoli nabaprofethi, uJesu Kristu uqobo enguLitshe Lekona eliyinhloko; okuthi kuye sonke isakhiwo, sihlanganiswe kahle, sikhula sibe yithempeli elingcwele eNkosini; okuthi kuye nani nakhiwa ndawonye ukuba nibe yindawo yokuhlala kaNkulunkulu ngoMoya.’ Efesu 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.
“Futhi kwabaseKorinte wabhala wathi: ‘Ngokomusa kaNkulunkulu engiwuphiweyo, njengomakhi ohlakaniphileyo, ngibekile isisekelo, omunye akhe phezu kwaso. Kodwa yilowo nalowo makaqaphele ukuthi wakha kanjani phezu kwaso. Ngokuba akakho umuntu ongabeka esinye isisekelo ngaphandle kwaleso esesibekiwe, esinguJesu Kristu. Manje uma umuntu akha phezu kwalesi sisekelo igolide, isiliva, amatshe ayigugu, ukhuni, utshani, izinhlanga; umsebenzi walowo nalowo uyakubonakaliswa; ngokuba usuku luyakuwuveza, ngoba luyakwambulwa ngomlilo; nomlilo uyakuwuvivinya umsebenzi walowo nalowo ukuthi unjani.’ 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.
“Abaphostoli bakha phezu kwesisekelo esiqinisekileyo, okuyiDwala laphakade. Kulesi sisekelo baletha amatshe ababewaqopha bewakhipha emhlabeni. Abakhi abazange basebenze bengenazithiyo. Umsebenzi wabo wenziwa waba lukhuni kakhulu ngenxa yokuphikisa kwezitha zikaKristu. Kwakufanele balwe nokushisekela okungaboni, nokucwasa, nenzondo yalabo ababekha phezu kwesisekelo samanga. Abaningi ababesebenza njengabakhi bebandla babengafaniswa nabakhi bodonga ezinsukwini zikaNehemiya, okwalotshwa ngabo ukuthi: ‘Abakha phezu kodonga, nalabo ababethwala imithwalo, kanye nalabo ababethwesa, yilowo nalowo ngesinye sezandla zakhe wayesebenza emsebenzini, kanti ngesinye isandla ebambe isikhali.’ Nehemiya 4:17.” Izenzo ZabaPhostoli, 595–597.