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# The Book of Daniel - Number One-Hundred and Fifty

Phau Ntawv Daniyees - Ib Puas Tsib Caug

Interpretation of Ezekiel 37 and Its Relevance to the Last Days

Kev Txhais ntawm Exekees 37 thiab Nws Qhov Tseem Ceeb rau Hnub Kawg

Author

Jeff Pippenger

Published

March 21, 2024

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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.

Tom qab Exekees piav txog txheej txheem uas ob haiv neeg los ua ib haiv, nws mam li qhia meej tias haiv neeg ntawd yuav nyob hauv Vajntxwv Daviv txoj kev kav, thiab tias Nws yuav cog lus khi lus nrog lawv thiab tias Nws lub tsev ntaub dawb huv yuav nrog lawv nyob.

> 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.

> Lawv yuav tsis ua kom lawv tus kheej qias ntxiv lawm nrog lawv tej mlom, lossis nrog lawv tej yam ntxub ntxaug, lossis nrog ib yam twg ntawm lawv tej kev ntxeev lus; tiam sis Kuv yuav cawm lawv tawm ntawm txhua qhov chaw uas lawv nyob, qhov chaw uas lawv tau ua txhaum, thiab Kuv yuav ntxuav lawv kom dawb huv: ces lawv yuav yog Kuv haiv neeg, thiab Kuv yuav yog lawv tus Vajtswv. Thiab Daviv Kuv tus tub qhe yuav ua vajntxwv kav lawv; thiab lawv txhua tus yuav muaj ib tug xibhwb nkaus xwb: lawv kuj yuav taug kev raws li Kuv tej kevcai txiav txim, thiab yuav ceev faj ua raws li Kuv tej kab ke, thiab coj lawv raws nraim. Thiab lawv yuav nyob hauv thaj av uas Kuv tau pub rau Yakhauj Kuv tus tub qhe, uas nej tej yawg koob tau nyob ntawd; thiab lawv yuav nyob hauv ntawd, yog lawv, thiab lawv cov menyuam, thiab lawv tej tub ki mus ib txhis: thiab Daviv Kuv tus tub qhe yuav ua lawv tus thawj kav mus ib txhis. Dua li ntawd Kuv yuav cog lus txog kev thaj yeeb nrog lawv; qhov ntawd yuav yog ib daim ntawv cog lus nyob mus ib txhis nrog lawv: thiab Kuv yuav tsa lawv ruaj khov, thiab ua kom lawv huam vam coob zuj zus, thiab yuav tsa Kuv lub chaw dawb huv rau hauv lawv nruab nrab mus ib txhis li. Kuv lub tsev ntaub kuj yuav nrog lawv nyob: muaj tseeb, Kuv yuav yog lawv tus Vajtswv, thiab lawv yuav yog Kuv haiv neeg. Thiab lwm haiv neeg yuav paub tias Kuv yog tus Tswv uas ua kom Yixayee dawb huv, thaum Kuv lub chaw dawb huv yuav nyob hauv lawv nruab nrab mus ib txhis li. Exekhee 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.”

Ezekiel tshooj peb caug xya tab tom muab ib qho kev nthuav qhia ntxaws heev txog kev muab lub cim rau ib puas plaub caug plaub txhiab leej. Ob tug pas uas yuav los ua ib haiv neeg thaum Vajtswv-txoj-kev-txawj-ntse raug koom nrog tib neeg, thiab lawv yuav muaj ib tug vaj kav lawv. Ib haiv neeg ntawd yog Vajtswv pawg ntseeg ntawm hnub kawg, uas yog ib puas plaub caug plaub txhiab leej. Ob tug pas ntawd yog ob lub sijhawm uas vajntxwv tebchaws Ixayees sab qaum teb thiab sab qab teb tau tawg khiav mus nyob ua ntau qhov chaw. Ob tug pas ntawd yog cov uas Povlauj hu ua “lub cev,” thaum nws kuj hu Khetos ua “lub taub hau” ntawm lub cev ntawd. Ezekiel hu Povlauj “lub taub hau” ntawd tias yog “vajntxwv Daviv,” thiab hu “lub cev” ntawd tias yog “ib haiv neeg.”

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.

Hauv txoj lus uas tau muab rau Adventism xyoo 1856, raws li tau sawv cev los ntawm Hiram Edson cov kab lus uas tseem tsis tau ua tiav hais txog “xya lub sij hawm” xyoo 1856, Edson hais txog Yaxayas, tshooj xya, txoj lus faj lem ntawm rau caum tsib xyoos ua qhov chaw siv hauv Vajlugkub los ua cov ntsiab chaw pib ntawm ob lub sijhawm xya lub sij hawm. Txoj lus faj lem txog lub sijhawm rau caum tsib xyoos ntawd raug muab tso rau hauv ib lub ntsiab lus uas tsis yooj yim to taub, zoo ib yam li cov nqe hauv phau Qhia Tshwm uas hais tias, “tus uas muaj pob ntseg, cia nws mloog.” Yog koj muaj qhov muag uas pom tau, thiab pob ntseg uas to taub tau, ces nyob hauv nqe ntawd muaj ib yam uas zoo kawg nkaus heev.

> 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.

> Vim lub taub hau ntawm Syria yog Damascus, thiab lub taub hau ntawm Damascus yog Rezin; thiab tsis dhau rau caum tsib xyoos Ephraim yuav raug rhuav kom tsis txhob ua ib haiv neeg lawm. Thiab lub taub hau ntawm Ephraim yog Samaria, thiab lub taub hau ntawm Samaria yog Remaliah tus tub. Yog nej tsis ntseeg, mas yeej yuav tsis raug tsa kom nyob ruaj khov. Yaxayas 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.

Lo lus faj lem ntev rau caum tsib xyoos ntawd tau pib rau xyoo 742 BC, thiab nyob hauv rau caum tsib xyoos ntawd, kaum cuaj xyoos tom qab, rau xyoo 723 BC, lub nceeg vaj qaum teb ntawm Yixayee raug Axilia coj mus ua qhev, thiab thaum cov xyoo ntawd xaus rau xyoo 677 BC, Manaxes raug coj mus nyob qhev los ntawm Npanpiloo. Rau caum tsib xyoos ntawd kuj raug sawv cev nyob hauv tej kev ua tiav ntawm hnub kawg ntawm kev tawg khiav mus nyob txawv teb chaws ntawm ob haiv neeg ntawd, uas yuav tsum los ua ib tug pas raws li Exekees zaj lus piav. Lawv tau cim xyoo 1798, 1844 thiab 1863, raws li nyias. Nyob hauv cov nqe vajlugkub uas qhia txog txoj xov uas raug tsis lees txais rau xyoo 1863 ntawd, muaj ib qho kev tshwm sim faj lem tshwj xeeb uas lo lus faj lem ntawd raug muab qhwv cia rau hauv.

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.

Qhov no yog qhov kev tshwm sim hais tias “lub taub hau” ntawm ib haiv neeg yog nws lub nroog peev, thiab “lub taub hau” ntawm lub nroog peev yog tus vajntxwv. Nws muab ob tug timkhawv los ua pov thawj rau qhov kev tshwm sim no, ces xaus tag nrho zaj lus faj lem thiab qhov kev tshwm sim ntawd nrog ib lo lus txhiaj txhais tias, “Yog nej tsis ntseeg, mas yeej muaj tseeb nej yuav tsis raug tsa kom ruaj khov.” Yog nej tsis ntseeg tias tus vajntxwv yog lub taub hau, thiab tias lub taub hau yog lub nroog peev, ces nej yuav tsis raug tsa kom ruaj khov.

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.

Haiv neeg hauv Exekees uas raug tsim tawm los ntawm kev koom ua ke ob tug pas nrig ntawm ob lub nceeg vaj sab qaum teb thiab sab qab teb, yuav tsum muaj ib tug vajntxwv, uas yog ib lub taubhau, uas yog lub nroog peev ntawm haiv neeg ntawd. Tag nrho nqe lus hauv Exekees tab tom hais txog tej yam ntxwv cev Vajtswv lus ntawm kev muab khi rau lub cim ntawm ib puas plaub caug plaub txhiab leej, uas sawv cev rau kev koom ua ke ntawm Vajtswv nrog tib neeg nyob rau lub sijhawm uas lub xya lub raj nrov ntawm Islam ntawm kev txom nyem thib peb tab tom nrov.

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.

Cov hnub ntawm kev nrov ntawm Lub Raj Xya, hauv Tshwm Sim tshooj kaum, tau pib thaum yuav tsis muaj “sij hawm ntxiv lawm,” uas yog hnub tim 22 Lub Kaum Hli Ntuj, 1844, thaum tus tim tswv thib peb tuaj txog. Thaum ntawd Yauhas tau ntsib txoj kev iab ntawm hnub ntawd, thiab nyob ntawd nws thiaj raug hais kom ntsuas lub tuam tsev, tiam sis cia tseg keeb kwm ntawm ib txhiab ob puas rau caum xyoo ntawm kev tsuj nqis lub chaw dawb huv thiab cov neeg coob, rau qhov lub sijhawm ntawd tau muab rau Lwm Haiv Neeg.

> 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.

> Tus timtswv uas kuv pom sawv saum hiav txwv thiab saum lub ntiajteb, tau tsa nws txhais tes mus rau saum ntuj, thiab tau cog lus los ntawm tus uas muaj txoj sia nyob mus ib txhis thiab ib txhis, uas tau tsim ntuj ceeb tsheej, thiab tej yam uas nyob hauv ntawd, thiab lub ntiajteb, thiab tej yam uas nyob hauv ntawd, thiab hiav txwv, thiab tej yam uas nyob hauv ntawd, tias yuav tsis muaj sij hawm ntxiv lawm. Tiamsis nyob rau hauv tej hnub uas lub suab ntawm tus timtswv xya, thaum nws tab tom pib tshuab raj, qhov tsis paub meej ntawm Vajtswv yuav tiav lawm, raws li nws tau tshaj tawm rau nws cov tub qhe uas yog cov yaj saub. Thiab lub suab uas kuv tau hnov los saum ntuj tau hais rau kuv dua, thiab hais tias, Mus thiab coj phau ntawv me me uas qhib lawm nyob hauv txhais tes ntawm tus timtswv uas sawv saum hiav txwv thiab saum lub ntiajteb.

> 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.

> Thiab kuv txawm mus cuag tus tim tswv, thiab hais rau nws tias, Thov muab phau ntawv me rau kuv. Ces nws hais rau kuv tias, Cia li muab coj mus thiab noj kom tag; nws yuav ua rau koj plab iab, tab sis nyob hauv koj lub qhov ncauj nws yuav qab zib ib yam li zib ntab. Ces kuv txawm muab phau ntawv me ntawm tus tim tswv txhais tes los, thiab noj kom tag; thiab nyob hauv kuv lub qhov ncauj nws qab zib ib yam li zib ntab; tab sis thaum kuv noj tas lawm, kuv plab txawm iab. Ces nws hais rau kuv tias, Koj yuav tsum rov cev lus faj lem dua rau ntawm ntau haiv neeg, thiab ntau lub tebchaws, thiab ntau yam lus, thiab ntau tus vajntxwv. Thiab muaj ib tug pas ntsuas zoo li ib tug pas nrig raug muab rau kuv; thiab tus tim tswv sawv ntawd, hais tias, Cia li sawv, thiab ntsuas Vajtswv lub tuam tsev, thiab lub thaj, thiab cov uas pe hawm nyob hauv ntawd. Tiamsis lub tshav puam uas nyob sab nraud ntawm lub tuam tsev ntawd, cia tseg tsis txhob ntsuas; vim yog twb muab rau lwm haiv neeg lawm: thiab lawv yuav tsuj lub nroog dawb huv nyob hauv qab taw tau plaub caug ob lub hlis. Qhia Tshwm 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.

Lub tuam tsev uas Yauhas yuav tsum ntsuas rau hnub tim 22 Lub Kaum Hli, 1844, yog lub tuam tsev uas muaj cov uas pe hawm “nyob hauv.” Lub tshav puam yuav tsum raug tso tseg cia. Lub tuam tsev uas muaj ib lub thaj txi ntuj, thiab kuj muaj cov uas pe hawm nyob hauv thiab, yog qhov chaw dawb huv ntawm lub chaw dawb huv saum ntuj ceeb tsheej. Muaj ib lub thaj txi ntuj nyob hauv lub tshav puam, tiamsis qhov ntawd yuav tsum raug tso tseg cia, yog li ntawd tib lub thaj txi ntuj ntxiv hauv Vajtswv lub chaw dawb huv yog lub thaj xyab uas nyob hauv Qhov Chaw Dawb Huv. Thaum tus tim tswv thib peb los txog rau xyoo 1844, uas yog tus qauv qhia ua ntej txog tus tim tswv thib peb los txog thaum pib ntawm lub sijhawm muab cim rau hnub tim 11 Cuaj Hli, 2001, lub tuam tsev tsuas muaj ob chav xwb.

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.

Qhov Chaw Dawb Huv yog ib lub cim ntawm lub Koom Txoos, uas Povlauj qhia tias yog lub cev, thiab Qhov Chaw Dawb Huv Tshaj Plaws yog ib lub cim ntawm lub taub hau ntawm lub cev. Qhov chaw dawb huv yog ib lub cim ntawm tib neeg lub cev nqaij daim tawv, thiab Qhov Chaw Dawb Huv Tshaj Plaws yog lub cim ntawm Vajtswv tus yam ntxwv. Lub thaj, thiab cov pa taws uas nce saum lub thaj, uas sawv mus thiab nkag mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws, sawv cev rau qhov chaw uas tib neeg lub cev nqaij daim tawv txuas nrog Vajtswv tus yam ntxwv. Tib neeg tsuas nkag tau mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws los ntawm txoj kev ntseeg xwb, tiamsis txoj kev paub ntawm cov neeg ncaj ncees raug nyob rau hauv Qhov Chaw Dawb Huv.

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.

Nyob ntawd lawv yuav tsum noj Vajtswv Txojlus, raws li tau sawv cev los ntawm cov ncuav tso rau saum lub rooj mov fij rau Vajtswv. Nyob ntawd lawv yuav tsum cia lawv txojkev kaj ci ntsa iab rau ntawm neeg sawv daws xub ntiag, thiab ua kom lawv Leej Txiv saum ntuj tau koob meej, raws li tau sawv cev los ntawm tus ncej teeb xya ceg, uas peb raug qhia tias sawv cev rau Pawg Ntseeg. Nyob ntawd lawv yuav tsum txuas nrog txoj Vajtswv ntuj ceeb tsheej thaum lawv tej lus thov nce mus nrog Tswv Yexus Khetos txojkev tsim nyog mus txog rau hauv Vajtswv lub xub ntiag.

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.

Txij xyoo 1798 mus txog xyoo 1844, Tus Kws Tsim lub Tuamtsev tau tsa ib lub tuamtsev ntawm tibneeg tsa los, uas Nws npaj yuav koom ua ke nrog Nws lub tuamtsev ntawm Vajtswv txoj xwm, tiam sis tibneeg tau ntxeev siab. Txog xyoo 2001, Nws rov tsa dua lub tuamtsev ntawm tibneeg tsa los, sawv cev ua ib puas plaub caug plaub txhiab leej. Raws li Exekees hais, “vajntxwv Daviv” yuav kav saum haiv neeg ntawd, uas raug hloov ntawm ib hav uas puv nkaus cov pob txha qhuav tuag ntawm Laodikea, los ua ib pab tub rog muaj hwjchim loj, uas raug tsa siab ua ib chij thaum txoj cai hnub Sunday uas yuav los txog tsis ntev ntawd tshwm sim.

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.

Lub tebchaws Yudas uas nyob rau sab qab teb yog qhov chaw uas lub nroog peev Yeluxalees nyob, thiab lub tebchaws, vajntxwv, thiab lub nroog peev sawv cev rau “lub taubhau.” Muaj tseeb tiag, yog nej ntseeg, nej yuav raug tsa kom ruaj khov. Hauv txoj kev sib raug zoo ntawm lub tebchaws sab qaum teb thiab lub tebchaws sab qab teb, Yudas yog “lub taubhau”; qhov ntawd yog qhov chaw uas lub nroog peev nyob, thiab nws yog lub nroog uas tus Tswv tau xaiv los tso Nws lub npe. Lub tebchaws sab qaum teb yog “lub cev.” Vim yog Xalaumoos txoj kev thim Vajtswv, tus Tswv thiaj tsa cov yeeb ncuab tawm tsam Xalaumoos. Ib tug ntawm cov yeeb ncuab ntawd yog Yelunpau-as, uas tau los ua thawj tus vajntxwv ntawm lub tebchaws Ixayees sab qaum teb uas tau faib tawm lawm.

> 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:)

> Thiab Yeraux-aus tus tub ntawm Nebaj, ib tug neeg Efa-us ntawm Xeleda, Xalaumoo tus tub qhe, nws niam hu ua Xelu-a, yog ib tug poj ntsuam—yog nws tus no uas tsa tes tawm tsam vajntxwv. Thiab qhov no yog qhov uas ua rau nws tsa tes tawm tsam vajntxwv: Xalaumoo tau txhim Millo, thiab kho cov chaw tawg ntawm lub nroog Davi nws txiv. Thiab tus txiv neej Yeraux-aus yog ib tug neeg muaj hwjchim loj hauv kev ua siab tawv; thiab Xalaumoo, thaum pom tus hluas ntawd tias nws nquag thiab mob siab, nws thiaj tsa nws ua tus thawj saib xyuas txhua yam haujlwm ntawm tsev neeg Yauxej. Thiab tau muaj li ntawd thaum lub sijhawm ntawd, thaum Yeraux-aus tawm hauv Yeluxalees mus, tus yaj saub Ahiyas uas yog neeg Silos ntsib nws ntawm txoj kev; thiab nws tau qhwv ib daim tsoos tsho tshiab rau nws; thiab nkawd ob leeg nyob ib leeg hauv teb. Ces Ahiyas txhom daim tsoos tsho tshiab uas nyob ntawm nws, thiab muab rwj ua kaum ob daim; thiab nws hais rau Yeraux-aus tias, Cia li muab kaum daim rau koj tus kheej; rau qhov tus Tswv, cov Yixayee tus Vajtswv, hais li no tias, Saib seb, kuv yuav muab lub tebchaws dua ntawm Xalaumoo txhais tes, thiab yuav muab kaum xeem rau koj: (Tiamsis nws yuav muaj ib xeem tseg rau qhov kuv tus tub qhe Davi, thiab rau qhov Yeluxalees, lub nroog uas kuv tau xaiv tawm hauv txhua xeem neeg Yixayee:)

> 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.

> Vim lawv tau tso kuv tseg lawm, thiab pe hawm Ashtoreth tus vajtswv poj niam ntawm cov neeg Xidaues, Chemosh tus vajtswv ntawm cov neeg Mau‑a, thiab Milcom tus vajtswv ntawm cov me nyuam Amoos, thiab tsis tau taug hauv kuv tej kev, ua yam uas ncaj ncees rau ntawm kuv qhov muag, thiab ceev kuv tej kevcai thiab kuv tej kev txiav txim, ib yam li Daviv nws txiv tau ua. Txawm li ntawd los kuv yuav tsis rho tag nrho lub tebchaws tawm hauv nws txhais tes; tiamsis kuv yuav tsa nws ua thawj kav txhua hnub ntawm nws txoj sia vim Daviv kuv tus qhev lub hom phiaj, tus uas kuv tau xaiv, vim nws tau ceev kuv tej lus txib thiab kuv tej kevcai. Tiamsis kuv yuav muab lub tebchaws rho tawm hauv nws tus tub txhais tes, thiab yuav muab rau koj, yog kaum xeem. Thiab rau nws tus tub kuv yuav muab ib xeem, kom Daviv kuv tus qhev thiaj li muaj ib lub teeb nyob ntawm kuv xub ntiag mus li hauv Yeluxalees, lub nroog uas kuv tau xaiv rau kuv tus kheej kom muab kuv lub npe tso rau ntawd. 1 Vajntxwv 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.

Lub tebchaws uas raug tsim tsa thaum Ezekiel muab ob tug pas ntoo los txuas ua ke ntawd yuav tsum muaj “Davi” ua vajntxwv, thiab Davi kav los ntawm Yeluxalees, uas yog lub nroog peev uas Vajtswv tau xaiv los tso Nws lub npe. Kaum xeem sab qaum teb yog ib lub cim ntawm lub cev, thiab Yeluxalees yog lub cim ntawm lub taubhau. Vim Manaxe tej kev txhaum, Yudas raug coj mus nyob qhev hauv Npanpiloo xyoo 677 BC, yog li ntawd thiaj pib txoj kev tawg khiav ntawm “xya lub sijhawm” tawm tsam rau lub nceeg vaj sab qab teb. Lub sijhawm ntawd tus Tswv tau tsis kam lees Yeluxalees.

> 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.

> Txawm li cas los xij, tus Tswv tseem tsis thim tawm ntawm qhov kub lug ntawm nws txoj kev chim loj, uas nws txoj kev npau taws twb raug kub hnyiab tawm tsam Yudas, vim yog txhua yam kev ntxias kom chim uas Manaxes tau ntxias Nws nrog. Thiab tus Tswv hais tias, Kuv yuav muab Yudas tshem tawm ntawm Kuv xub ntiag thiab, ib yam li Kuv tau muab Ixayees tshem tawm lawm, thiab Kuv yuav muab lub nroog Yeluxalees no uas Kuv tau xaiv tseg pov tseg, thiab lub tuam tsev uas Kuv tau hais tias, Kuv lub npe yuav nyob ntawd. 2 Vajntxwv 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.

Nws yog nyob rau hauv “lub tuam tsev” hauv Yeluxalees uas Nws tau xaiv los tso Nws lub npe, thiab lub nroog thiab lub tuam tsev raug muab ntiab pov tseg, tiam sis Xekhaliya tau hais ib lo lus cog tseg tias tus Tswv yuav rov xaiv Yeluxalees ib zaug ntxiv.

> 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.

> Ces tus tim tswv ntawm tus Tswv teb hais tias, Au tus Tswv uas kav txhua pab tub rog, koj yuav tsis khuv leej Yeluxalees thiab tej nroog hauv Yudas, uas koj tau chim rau ntawd tau xya caum xyoo ntev npaum li cas lawm? Thiab tus Tswv teb tus tim tswv uas hais nrog kuv ntawd nrog tej lus zoo thiab tej lus nplij siab. Ces tus tim tswv uas nrog kuv sib tham hais rau kuv tias, Cia li qw tshaj tawm hais tias, Tus Tswv uas kav txhua pab tub rog hais li no; Kuv khib heev rau Yeluxalees thiab rau Xi-oos nrog txoj kev khib loj heev. Thiab kuv chim hnyav kawg rau cov neeg txawv tebchaws uas nyob kaj siab lug; rau qhov kuv tsuas chim me ntsis xwb, tiam sis lawv twb pab txhawb kom txoj kev txom nyem loj ntxiv mus. Yog li no tus Tswv hais tias; Kuv rov los rau Yeluxalees nrog txoj kev hlub tshua: kuv lub tuam tsev yuav raug tsa hauv ntawd, tus Tswv uas kav txhua pab tub rog hais li ntawd, thiab txoj hlua ntsuas yuav raug rub ncaj nthuav tawm saum Yeluxalees.

> 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.

> Cia li quaj ntxiv hais tias, Tus Tswv ntawm cov tub rog hais li no tias: Kuv tej nroog yuav rov nthuav dav mus ntxiv los ntawm kev vam meej; thiab tus Tswv yuav rov nplij Xi-oos, thiab yuav rov xaiv Yeluxalees. Ces kuv tsa kuv ob lub qhov muag ntsia, thiab pom, saib seb, muaj plaub tug kub. Thiab kuv hais rau tus tim tswv uas nrog kuv tham tias, Cov no yog dab tsi? Thiab nws teb kuv tias, Cov no yog cov kub uas tau muab Yudas, Ixayees, thiab Yeluxalees tawg khiav mus. Thiab tus Tswv qhia kuv pom plaub tug kws txua ntoo. Ces kuv hais tias, Cov no tuaj ua dab tsi? Thiab nws hais tias, Cov no yog cov kub uas tau muab Yudas tawg khiav mus, kom tsis muaj leejtwg tsa tau nws lub taub hau li; tiam sis cov no tuaj kom txaus ntshai rau lawv, kom ntiab tawm cov kub ntawm lwm haiv neeg, uas tau tsa lawv lub kub tawm tsam lub tebchaws Yudas kom muab nws tawg khiav mus.

> 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.

> Kuv rov tsa kuv ob lub qhov muag, thiab ntsia saib, saib seb, muaj ib tug txiv neej tuav ib txoj hlua ntsuas nyob hauv nws txhais tes. Ces kuv hais tias, Koj mus qhov twg? Thiab nws hais rau kuv tias, Mus ntsuas Yeluxalees, kom pom tias nws dav npaum li cas, thiab nws ntev npaum li cas. Thiab saib seb, tus tim tswv uas nrog kuv tham txawm tawm mus, thiab muaj dua lwm tus tim tswv tawm tuaj ntsib nws, Thiab hais rau nws tias, Ceev nrooj, mus hais rau tus tub hluas no tias, Yeluxalees yuav muaj neeg nyob ib yam li tej zej zog uas tsis muaj phab ntsa, vim muaj neeg coob thiab tsiaj txhu coob nyob hauv nws: Rau qhov kuv, tus Tswv hais li no, yuav ua ib phab ntsa hluav taws nyob puag ncig nws, thiab yuav ua lub hwjchim ci ntsa iab nyob hauv nruab nrab ntawm nws. Hav, hav, cia li tawm los, thiab khiav tawm hauv thaj av sab qaum teb, tus Tswv hais li no: rau qhov kuv tau muab nej faib mus nyob deb ib yam li plaub ceg cua saum ntuj ceeb tsheej, tus Tswv hais li no. Cawm koj tus kheej, Au Xi‑oo, tus uas nyob nrog tus ntxhais Npanpiloo. Rau qhov tus Tswv uas muaj hwjchim kav txhua yam hais li no; tom qab lub hwjchim ci ntsa iab nws tau txib kuv mus cuag cov tebchaws uas nyiag thiab rhuav nej: rau qhov tus uas kov nej kuj yog kov lub noob muag ntawm nws lub qhov muag.

> 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.

> Vim saib, saib seb kuv yuav co kuv txhais tes tawm tsam lawv, thiab lawv yuav dhau los ua neeg raug txeeb rau lawv cov tub qhe; thiab nej yuav paub tias tus Tswv ntawm tej pab tub rog tau txib kuv los. Hu nkauj thiab zoo siab hlo, Au tus ntxhais Xi‑oo: vim saib, kuv los, thiab kuv yuav nyob hauv nruab nrab ntawm koj, tus Tswv hais li ntawd. Thiab ntau haiv neeg yuav los koom nrog tus Tswv rau hnub ntawd, thiab yuav yog kuv haiv neeg: thiab kuv yuav nyob hauv nruab nrab ntawm koj, thiab koj yuav paub tias tus Tswv ntawm tej pab tub rog tau txib kuv los cuag koj. Thiab tus Tswv yuav txais Yudas ua nws feem hauv thaj av dawb huv, thiab yuav xaiv Yeluxalees dua ib zaug ntxiv. Cia txhua tus uas muaj cev nqaij daim tawv nyob twj ywm ntawm tus Tswv xub ntiag: vim nws sawv tsees tawm hauv nws qhov chaw nyob dawb huv lawm. Xakhaliyas 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.

Cov lus cog tseg hais tias tus Tswv yuav rov xaiv Yeluxalees ib zaug ntxiv tau tiav thaum cov Yixayee thaum ub rov txhim kho Yeluxalees tom qab lawv txoj kev poob cev qhev hauv Npanpiloo, tiam sis cov yaj saub hais txog hnub kawg ntau dua li cov hnub uas lawv tus kheej tau nyob. Tus Tswv “tau sawv tawm hauv nws lub tuam tsev dawb huv,” rau hnub tim 22 lub Kaum Hli, 1844, thaum Nws sawv tsees thiab txav ntawm Chav Dawb Huv mus rau Chav Dawb Huv Tshaj Plaws, thaum ntawd “tag nrho cev nqaij daim tawv” yuav tsum “nyob twjywm” ntawm tus Tswv xub ntiag, vim hnub Theej Txhoj uas yog tus qauv tiav tau los txog lawm, raws li Hanpaku 2:20.

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

> Tiamsis tus Tswv nyob hauv nws lub tuam tsev dawb huv: cia tag nrho lub ntiajteb nyob twj ywm ntawm nws xub ntiag. Habakkuk 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.

Lub sij hawm ntawd, Yauhas nyob hauv Tshwmsim tshooj kaum ib tau raug hais kom ntsuas lub tuam tsev, yam uas Xakhaliyas tau pom thaum nws “tsa” nws “ob lub qhov muag dua, thiab saib, thiab saib seb, muaj ib tug txiv neej tuav ib txoj hlua ntsuas hauv nws txhais tes”. Ces Xakhaliyas hais tias, “Koj mus qhovtwg?” Thiab Yauhas hais rau Xakhaliyas tias, “Mus ntsuas Yeluxalees, kom pom nws qhov dav npaum li cas, thiab nws qhov ntev npaum li cas.” Keeb kwm ntawm kev rov txhim kho Yeluxalees tom qab xya caum xyoo raug ntiab mus nyob txim, thiab keeb kwm uas pib hauv 1798 tab sis xaus rau hauv kev ntxeev siab thaum tus tim tswv thib peb tuaj txog hauv 1844, ob leeg qhia meej txog txoj hauj lwm uas tau pib rau lub Cuaj Hlis 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.

Lub tebchaws qab teb, lub nroog Yeluxalees, thiab vajntxwv Davi yog txhua tus “taubhau” uas yog qhov chaw uas Vajtswv tus cwjpwm yuav tsum raug nthuav tawm. Lub tebchaws qaum teb sawv cev rau “lub cev”, thiab thaum tus Tswv txiav txim siab yuav rov qab “muaj kev khuvleej rau Yeluxalees” thiab “nplij nws” thiab ib zaug ntxiv “xaiv nws”, Nws tab tom qhia txog kev muab lub cim rau ib puas plaub caug plaub txhiab leej, uas suav nrog kev sib koom ua ke ntawm Laodixeya cov pob txha qhuav uas tuag lawm, thiab tom qab ntawd yog kev txhawb kom cov pob txha ntawd rov ciaj los ua ib pab tubrog loj heev.

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.

Txoj hauj lwm ntawd raug sawv cev nyob hauv Ezekiel tshooj peb caug xya, thiab nws raug sawv cev los ntawm ob lub nceeg vaj sab qaum teb thiab sab qab teb, uas muab ib zaj lus piv txwv txog txoj hauj lwm ntawm kev ua kom tiav raws li lo lus cog tseg ntawm txoj kev khi lus kom sau Nws txoj kevcai rau saum lub siab thiab lub hlwb ntawm ib puas plaub caug plaub txhiab leej. Ntawm ob daim ntoo ntawd, ib daim thiab tsuas yog ib daim xwb thiaj raug txheeb tias yog lub taub hau, thiab yog koj ntseeg, yog koj lub qhov muag pom tau thiab koj ob lub pob ntseg to taub tau, ces qhov no qhia tias daim ntoo kia yog lub cev.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj tshooj tom ntej.

> “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.

> “Saum toj hauv paus uas Khetos tus Kheej twb tau tsa lawm, cov tubtxib thiaj li tsa Vajtswv pawg ntseeg rau saum ntawd. Hauv Vajluskub, daim duab ntawm kev tsa ib lub tuam tsev raug siv ntau zaus los ua piv txwv qhia txog kev tsa pawg ntseeg. Xakhaliyas hais txog Khetos tias yog Ceg Ntoo uas yuav tsa tus Tswv lub tuam tsev. Nws hais txog cov Lwm Haiv Neeg tias lawv yuav pab hauv txoj hauj lwm no: ‘Cov uas nyob deb yuav los thiab tsa hauv tus Tswv lub tuam tsev;’ thiab Yaxayas tshaj tawm tias, ‘Cov tub ntawm cov neeg txawv teb chaws yuav tsa koj tej phab ntsa.’ Zechariah 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.

> “Thaum sau txog kev txhim tsa lub tuam tsev no, Petus hais tias, ‘Nej los cuag tus ntawd, zoo li ib lub pob zeb ciaj sia, uas tibneeg tsis lees txais lawm tiag, tiam sis Vajtswv tau xaiv, thiab muaj nqis heev; nej los kuj zoo li tej pob zeb ciaj sia thiab, raug txhim tsa ua ib lub tsev sab ntsuj plig, ua ib pawg pov thawj dawb huv, kom fij tej xyeej sab ntsuj plig, uas Vajtswv txaus siab txais los ntawm Yexus Khetos.’ 1 Petus 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.

> “Hauv qhov chaw txiav zeb ntawm lub ntiajteb Yudai thiab lwm haiv neeg, cov tubtxib tau rau siab ntso ua haujlwm, coj cov pob zeb tawm los tso rau saum lub hauv paus. Hauv nws tsab ntawv mus rau cov ntseeg hauv Ephesus, Povlauj tau hais tias, ‘Yog li no nej tsis yog neeg txawv thiab neeg txawv tebchaws lawm, tiamsis yog nej yog cov neeg nyob ib lub tebchaws nrog cov neeg dawb huv, thiab yog neeg hauv Vajtswv tsev neeg; thiab raug txhim tsa rau saum lub hauv paus ntawm cov tubtxib thiab cov yaj saub, Yexus Khetos Nws tus kheej yog Lub Zeb Kaum tseem ceeb tshaj; nyob hauv Nws mas tag nrho lub tsev uas muab koom ua ke kom phim txig, loj hlob mus ua ib lub tuam tsev dawb huv hauv tus Tswv: nyob hauv Nws nej kuj raug txhim tsa ua ke rau qhov chaw nyob ntawm Vajtswv los ntawm tus Ntsuj Plig.’ Ephesians 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.

> “Thiab rau cov neeg Kaulinthaus nws tau sau tias: ‘Raws li Vajtswv txoj kev tshav ntuj uas tau muab rau kuv lawm, zoo li ib tug kws txhim tsev txawj ntse, kuv twb tsa lub hauv paus lawm, hos lwm tus tab tom txhim saum nws. Tiamsis cia txhua tus ceev faj saib nws txhim saum nws li cas. Rau qhov tsis muaj leejtwg tso tau dua lwm lub hauv paus tshaj lub uas twb muab tso lawm, uas yog Yexus Khetos. Nim no yog leejtwg txhim saum lub hauv paus no kub, nyiaj, pob zeb muaj nqes, ntoo, quav nyab, nroj qhuav; txhua tus neeg tes haujlwm yuav raug nthuav tawm kom pom tseeb: rau qhov hnub ntawd yuav qhia nws, vim nws yuav raug muab nthuav tawm los ntawm hluav taws; thiab hluav taws yuav sim txhua tus neeg tes haujlwm saib nws yog yam twg tiag.’ 1 Khaulee 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.

> “Cov tubtxib tau tsa saum ib lub hauv paus ruaj khov, yog Txoj Kev Zeb Loj Nyob Mus Ib Txhis. Rau lub hauv paus no lawv tau nqa tej pob zeb uas lawv txaug tawm hauv lub ntiajteb los. Cov neeg tsim ua haujlwm tsis yog tsis muaj kev cuam tshuam. Lawv tes haujlwm raug ua kom nyuaj heev vim txoj kev tawm tsam ntawm cov yeeb ncuab ntawm Khetos. Lawv yuav tsum tawm tsam nrog txoj kev ntxub lwm txoj kev ntseeg, kev xaiv ntsej muag, thiab kev ntxub ntxaug ntawm cov uas tab tom tsim saum ib lub hauv paus cuav. Coob leej uas ua haujlwm ua cov tsim tsa pawg ntseeg yuav raug muab piv rau cov neeg tsim phab ntsa nyob rau tiam Nehemiah, hais txog lawv tias: ‘Cov uas ua lub phab ntsa, thiab cov uas ris nra, nrog cov uas thauj khoom, txhua tus siv ib txhais tes ua haujlwm, hos lwm txhais tes tuav ib rab riam phom.’ Nehemiah 4:17.” Acts of the Apostles, 595–597.

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