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

Akwụkwọ Daniel - Nọmba Otu Narị na Iri ise

Interpretation of Ezekiel 37 and Its Relevance to the Last Days

Nkọwa nke Ezikiel 37 na Mkpa Ọ Dị n’Oge Ikpeazụ

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.

Mgbe Ezikiel kọwachara usoro nke mba abụọ ahụ ịghọ otu, ọ kpọrọkwa aha na Eze Devid ga-achị mba ahụ, nakwa na Ọ ga-abanye n’ọgbụgba ndụ ha na ha, nakwa na ụlọikwuu Ya ga-adịkwa n’etiti ha.

> 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.

> Ha agaghi emerụ onwe-ha ọzọ site n’arusi nile ha, ma-ọbu site n’ihe-árú nile ha, ma-ọbu site n’ihe ọ bula nile ha mehiere: kama M'gāzọpụta ha n’ebe obibi nile ha si, ebe ha mehieworo, M'gēme kwa ka ha dị ọcha: otú a ka ha gābu ndi nke M, M'gābu kwa Chineke ha. Devid, bú odibo M, gābu eze n’aru ha; ha nile gēnwe kwa otù onye-ọzùzù-aturu: ha gāga kwa ije n’ikpé nile M, debe ukpuru nile M, me kwa ha. Ha gēbi kwa n’ala ahu nke M nyere Jekob, bú odibo M, nke nna-unu-hà biri nime ya; ha gēbi kwa nime ya, ha onwe-ha, na umu-ha, na umu umu-ha rue mb͕e ebighi-ebi: Devid, bú odibo M, gābu kwa onye-isi-ha rue mb͕e ebighi-ebi. Ọzọ, M'gēme ọb͕ub͕a-ndu na ha; ọ gābu ọb͕ub͕a ebighi-ebi n’etiti M na ha: M'gēdo kwa ha, me ka ha baa uba, do kwa ebe nsọ M n’etiti ha rue mb͕e ebighi-ebi. Ụlọnsọikwu M gādi kwa n’etiti ha: e, M'gābu Chineke ha, ha onwe-ha gābu kwa ndi nke M. Mba ọzọ nile gāmara kwa na Mu onwem, Jehova, nēdo Israel nsọ, mb͕e ebe nsọ M gādi n’etiti ha rue mb͕e ebighi-ebi. Ezikiel 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.”

Isi nke iri atọ na asaa nke Ezekiel na-enye nkọwa zuru ezu nke ịkpọchi akara nke otu narị puku na iri anọ na anọ. Osisi abụọ ahụ, ndị ga-aghọ otu mba mgbe a jikọtara ịdị Chukwu na ịdị mmadụ, ma ha ga-enwe eze n’elu ha. Otu mba ahụ bụ ụka Chineke nke ụbọchị ikpeazụ, ndị bụ otu narị puku na iri anọ na anọ. Osisi abụọ ahụ bụ oge abụọ nke ịchụsasị alaeze ugwu na alaeze ndịda nke Izrel. Osisi abụọ ahụ bụ ndị Pọl kpọrọ “ahụ,” mgbe ọ kpọrọkwa Kraịst “isi” nke ahụ ahụ. Ezekiel na-akọwa “isi” nke Pọl dịka “Eze Devid,” na “ahụ” ahụ dịka “otu mba.”

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.

N’ozi e nyere ndị Adventism n’afọ 1856, dị ka e si gosi ya n’usoro na-adịghị agwụ agwụ banyere “oge asaa” nke Hiram Edson dere n’afọ 1856, Edson na-ezo aka n’amụma Aịsaịa, isi nke asaa, banyere afọ iri isii na ise dịka isi ihe ntụaka Akwụkwọ Nsọ maka ebe mmalite nke ma oge abụọ ahụ nke oge asaa. E tinyere amụma oge ahụ nke afọ iri isii na ise n’ime ọnọdụ omimi, nke yiri akụkụ ndị ahụ dị n’akwụkwọ Mkpughe nke na-asị, “onye nwere ntị, ya nụ.” Ọ bụrụ na i nwere anya pụrụ ịghọta, na ntị pụrụ ịmara, e nwere ihe dị ebube nke ukwuu n’akụkụ Akwụkwọ Nsọ ahụ.

> 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.

> N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụkwa Rezin; n’ime afọ iri isii na ise ka a ga-agbaji Ifrem, ka ọ ghara ịbụ ndị mmadụ. Isi Ifrem bụkwa Sameria, isi Sameria bụkwa nwa Remalaia. Ọ bụrụ na unu ekweghị, n’eziokwu unu agaghị eguzosi ike. Aịzaya 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.

Amụma afọ iri isii na ise ahụ malitere n’afọ 742 T.K., ma n’ime afọ iri isii na ise ahụ, afọ iri na itoolu ka e mesịrị, n’afọ 723 T.K., e duuru alaeze ugwu nke Izrel n’ibu ohu site n’aka Asiria; ma mgbe afọ ndị ahụ gwụchara n’afọ 677 T.K., e jidere Manase ma duuru ya n’agha gaa Babilọn. A nọchikwara afọ iri isii na ise ahụ n’ime mmezu nke njedebe nke ịgbasa nke mba abụọ ahụ, ndị ga-abụ otu mkpanaka n’akụkọ Ezekiel. Ha kpọrọ akara afọ 1798, 1844, na 1863, n’otu n’otu. N’ime amaokwu ndị na-akọwa ozi a jụrụ ajụ n’afọ 1863, e nwere mkpughe amụma pụrụ iche nke e jiri kpuchie amụma ahụ.

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.

Ọ bụ mkpughe ahụ na “isi” nke otu mba bụ obodo isi ya, nakwa na “isi” nke obodo isi ahụ bụ eze. Ọ na-enye àmà abụọ nye mkpughe a, wee mechie amụma na mkpughe ahụ nile kpamkpam site n’ilu mgbagwoju anya a, “Ọ bụrụ na unu ekweghị, n’ezie, unu agaghị eguzosi ike.” Ọ bụrụ na unu ekweghị na eze bụ isi, nakwa na isi ahụ bụ obodo isi, mgbe ahụ, unu agaghị eguzosi ike.

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.

Mba Ezikiel nke a na-emepụta site n’ịjikọta mkpara abụọ nke alaeze ugwu na nke ndịda, ga-enwe eze, nke bụ isi, nke bụkwa obodo isi nke mba ahụ. Akụkụ Akwụkwọ Ezikiel ahụ dum na-ekwu banyere njirimara amụma nke ịkà akara nke puku mmadụ otu narị na iri anọ na anọ, nke na-anọchi anya ijikọta Chi na mmadụ n’oge a na-akụ opi nke asaa nke Islam nke ahụhụ nke atọ.

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.

Ụbọchị nke ịkpọpu Opì Nke Asaa, n’akwụkwọ Mkpughe isi nke iri, bidoro mgbe a ga-enwe “oge agaghịkwa adị,” nke bụ Ọktoba 22, 1844, mgbe mmụọ ozi nke atọ bịarutere. N’oge ahụ Jọn nwetara ilu nke ụbọchị ahụ, ma e wee gwa ya n’ebe ahụ ozugbo ka ọ tụọ ụlọ nsọ ahụ, ma ka ọ hapụ akụkọ ihe mere eme nke afọ puku otu narị abụọ na iri isii nke ịzọda ebe nsọ na usuu ndị agha n’okpuru ụkwụ, n’ihi na e nyere oge ahụ ndị Mba ọzọ.

> 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.

> Mmụọ-ozi ahụ nke m hụrụ ka o guzo n’elu oké osimiri na n’elu ụwa weliri aka ya eluigwe, ṅụọ iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, Onye kere eluigwe na ihe ndị dị n’ime ya, na ụwa na ihe ndị dị n’ime ya, na oké osimiri na ihe ndị dị n’ime ya, na oge agaghị adịkwa ọzọ: kama n’ụbọchị olu mmụọ-ozi nke asaa, mgbe ọ ga-amalite ịfụ opi, a ga-emezu ihe omimi nke Chineke, dịka O kwuworo ya nye ndị ohu Ya, ndị amụma. Olu ahụ nke m nụrụ site n’eluigwe wee gwa m ọzọ, sị, Gaa were obere akwụkwọ ahụ nke emeghe emepe nke dị n’aka mmụọ-ozi ahụ nke guzoro n’elu oké osimiri na n’elu ụwa.

> 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.

> M wee jee n’ebe mmụọ-ozi ahụ nọ, m wee sị ya, Nye m akwụkwọ nta ahụ. O wee sị m, Were ya, rie ya kpamkpam; ọ ga-eme ka afọ gị too ilu, ma n’ọnụ gị ọ ga-atọ ụtọ dị ka mmanụ aṅụ. M wee nara akwụkwọ nta ahụ n’aka mmụọ-ozi ahụ, rie ya kpamkpam; ọ dịkwa n’ọnụ m ụtọ dị ka mmanụ aṅụ: ma ozugbo m richara ya, afọ m wee too ilu. O wee sị m, Ị ghaghị ibu amụma ọzọ n’ihu ọtụtụ ndị, na mba dị iche iche, na asụsụ, na ndị eze. E nyere mkwaa otu ahịhịa atụ nke yiri mkpanaka: mmụọ-ozi ahụ wee guzo, na-asị, Bilie, tụọ ụlọ nsọ Chineke, na ebe ịchụàjà, na ndị na-efe ofufe n’ime ya. Ma hapụ ogige dị n’èzí ụlọ nsọ ahụ, atụkwala ya; n’ihi na e nyere ya ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ọnwa iri anọ na abụọ. Mkpughe 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.

Ụlọ nsọ ahụ Jọn ga-atụ n’ọnụọgụ n’ụbọchị Ọktoba 22, 1844, bụ ụlọ nsọ ahụ nke nwere ndị na-efe ofufe “n’ime ya.” A ghaghị ịhapụ ogige mpụta. Ụlọ nsọ ahụ nke nwere ebe ịchụàjà, nke nwekwara ndị na-efe ofufe n’ime ya, bụ Ebe Nsọ nke ebe nsọ eluigwe. E nwere ebe ịchụàjà n’ogige mpụta, ma a ghaghị ịhapụ ya, ya mere naanị ebe ịchụàjà ọzọ dị n’ụlọ nsọ Chineke bụ ebe ịchụàjà ísì-ụtọ nke dị n’Ebe Nsọ. N’oge ọbịbịa nke mmụọ ozi nke atọ n’afọ 1844, nke nọchiri anya ọbịbịa nke mmụọ ozi nke atọ na mmalite nke oge nke imechi akara n’ụbọchị Septemba 11, 2001, ụlọ nsọ ahụ mejupụtara naanị ime ụlọ abụọ.

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.

Ebe Nsọ bụ ihe nnọchianya nke Nzukọ-nsọ, nke Pọl kọwara dịka ahụ, ma Ebe Kachasị Nsọ bụ ihe nnọchianya nke isi nke ahụ ahụ. Ebe Nsọ bụ ihe nnọchianya nke mmadụ, ma Ebe Kachasị Nsọ bụ ihe nnọchianya nke ịdị-nsọ Chineke. Ebe ịchụàjà ahụ, na anwụrụ ọkụ ahụ nke si n’ebe ịchụàjà ahụ rịgoro elu, nke biliri wee banye n’Ebe Kachasị Nsọ, na-anọchite anya ebe mmadụ jikọtara na ịdị-nsọ Chineke. Mmadụ nwere ike ịbanye n’Ebe Kachasị Nsọ naanị site n’okwukwe, ma ahụmahụ nke ndị kwere ekwe nọ n’Ebe Nsọ.

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.

N’ebe ahụ ka ha ga-eri Okwu nke Chineke, dị ka e si n’ogbe achịcha ndị ahụ dị n’elu tebụl nke achịcha ngosi nọchianya ya. N’ebe ahụ ka ha ga-eme ka ìhè ha mụnye n’ihu mmadụ, ma nye Nna ha nke eluigwe otuto, dị ka e si n’oriọna ahụ nwere alaka asaa nọchianya ya, nke e mere ka anyị mara na ọ na-anọchite anya Nzukọ-nsọ. N’ebe ahụ ka ha ga-ejikọta onwe ha na ịdị nsọ nke Chineke ka ekpere ha na àgwà ọma nke Kraịst soro rịgoro n’ime ọnụnọ nke Onye dị Nsọ n’onwe ya.

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.

Site n’afọ 1798 ruo 1844, Onye Nrụpụta Ụlọ Nsọ ahụ welitere ụlọ nsọ nke mmadụ nke O bu n’obi ijikọta ya na ụlọ nsọ nke ịdị nsọ Ya, ma mmadụ nupụrụ isi. Ruo n’afọ 2001, Ọ na-ebulikwa ọzọ ụlọ nsọ nke mmadụ, nke e sere dịka otu narị puku na iri anọ na anọ. Dị ka Ezikiel siri kwuo, “Eze Devid” ga-achị n’elu mba ahụ, nke a gbanwere site na ndagwurugwu nke ọkpụkpụ ndị nwụrụ anwụ, akọrọ akọrọ, nke Laodisia, bụrụ agha dị ike nke a na-ebuli elu dịka ọkọlọtọ n’oge iwu Sọnde na-abịa n’oge na-adịghị anya.

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.

Alaeze ndịda nke Juda bụ ebe isi obodo Jerusalem dị, ma mba ahụ, eze, na isi obodo ahụ na-anọchi anya “isi.” N’ezie, ọ bụrụ na unu ekwere, a ga-eme ka unu guzosie ike. N’ihe gbasara mmekọrịta dị n’etiti alaeze ugwu na alaeze ndịda, Juda bụ “isi”; ọ bụ ebe isi obodo ahụ dị, ọ bụkwa obodo nke Onyenwe anyị họọrọ idobe aha Ya. Alaeze ugwu bụ “ahụ.” N’ihi ndapụ n’ezi ofufe nke Solomon, Onyenwe anyị welitere ndị iro imegide Solomon. Otu n’ime ndị iro ahụ bụ Jeroboam, onye ghọrọ eze mbụ nke alaeze ugwu nke Izrel e kewara ekewa.

> 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:)

> Jeroboam nwa Nebat, onye Efrata si na Zereda, ohu Solomon, onye nne ya aha ya bụ Zerua, nwanyị di ya nwụrụ, ọbụna ya weliri aka ya imegide eze. Nke a bụkwa ihe kpatara o jiri welie aka ya imegide eze: Solomon wuru Milo, meziekwa oghere ndị mebiri emebi n’obodo Devid nna ya. Jeroboam, nwoke ahụ, bụ dike nke ukwuu n’ịlụ ọgụ; Solomon hụkwara nwa okorobịa ahụ na ọ bụ onye na-arụsi ọrụ ike, o mere ya onye-isi n’elu ibu ọrụ nile nke ụlọ Josef. O wee ruo n’oge ahụ, mgbe Jeroboam si na Jerusalem pụta, na Ahaịa onye amụma, onye Shilo, hụrụ ya n’ụzọ; o yikwara uwe ọhụrụ; ha abụọ nọkwa naanị ha n’ubi. Ahaịa wee jide uwe ọhụrụ ahụ nke dị ya n’ahụ́, dọwaa ya iberibe iri na abụọ. O wee sị Jeroboam, Were iberibe iri nye onwe gị; n’ihi na otu a ka Jehova, Chineke nke Israel, kwuru: Lee, aga m adọpụ alaeze ahụ n’aka Solomon, nye gịkwa ebo iri: (Ma ọ ga-enwe otu ebo n’ihi Devid ohu m, nakwa n’ihi Jerusalem, obodo ahụ nke m họpụtara n’etiti ebo niile nke Israel:)

> 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.

> N’ihi na ha ahapụwo m, fee Ashtoreth, chi nwanyị nke ndị Zaidọn, na Kemosh, chi nke ndị Moab, na Milkcom, chi nke ụmụ Amọn, ofufe, ha ejegharịkwaghịkwa n’ụzọ m, ime ihe ziri ezi n’anya m, na idebe ụkpụrụ m na ikpe m, dịka Devid nna ya mere. Ma agaghị m anapụ ya alaeze ahụ dum n’aka ya; kama m ga-eme ya onye-isi ụbọchị nile nke ndụ ya n’ihi Devid ohu m, onye m họọrọ, n’ihi na o debere iwu m na ụkpụrụ m. Ma aga m anapụ nwa ya alaeze ahụ n’aka ya, nye gị ya, ọbụna ebo iri. Ma nwa ya ka m ga-enye otu ebo, ka Devid ohu m wee nwee ìhè mgbe nile n’ihu m na Jerusalem, obodo ahụ nke m họọrọ ka m tinye aha m n’ebe ahụ. 1 Ndị Eze 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.

Mba ahụ e kere mgbe Ezikiel jikọtara mkpara abụọ ahụ ga-enwe “Devid” dịka eze, Devid wee si na Jerusalem chịa, nke bụ obodo-isi ebe Chineke họọrọ itinye aha Ya. Agbụrụ iri ndị ugwu bụ ihe nnọchianya nke ahụ, Jerusalem bụkwa ihe nnọchianya nke isi. N’ihi mmehie nke Manaseh, e buuru Juda gaa Babilọn n’agha-nkpọrọ n’afọ 677 T.K., si otu a malite ikesa nke “oge asaa” megide alaeze ndịda. N’oge ahụ ka Onyenwe anyị jụrụ Jerusalem.

> 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.

> Ma n’agbanyeghị nke a, Onyenwe anyị atụgharịghị n’ịdị ọkụ nke oké iwe ya, nke iwe ya ji gbaa megide Juda, n’ihi mkpasu-iwe niile Manase ji kpasuo ya iwe. Onyenwe anyị wee sị, Aga m ewepụkwa Juda n’ihu m, dịka m wepụrụ Izrel, m ga-ajụkwa obodo a, Jerusalem, nke m họọrọ, na ụlọ ahụ nke m kwuru sị, Aha m ga-adị n’ebe ahụ. 2 Ndị Eze 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.

Ọ bụ n’“ụlọ” ahụ dị na Jerusalem ka Ọ họọrọ itinye aha Ya, ma a jụrụ obodo ahụ na ụlọ ahụ, ma Zekaraịa kwere nkwa na Onyenwe anyị ga-ahọpụta Jerusalem ọzọ.

> 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.

> Mgbe ahụ, mmụọ-ozi nke Onyenwe anyị zara sị, O Onyenwe ndị agha, ruo olee mgbe ka ị gaghị emere Jerusalem na obodo nile nke Juda ebere, bụ́ ndị ị wesarala iwe megide ha n’ime afọ iri asaa ndị a? Onyenwe anyị wee were okwu ọma na okwu nkasi obi zaa mmụọ-ozi ahụ nke na-agwa m okwu. Ya mere, mmụọ-ozi ahụ nke mụ na ya na-ekwurịta okwu sịrị m, Kpọsa, sị, Otu a ka Onyenwe ndị agha kwuru; Anọ m na-ekwo Jerusalem na Zayọn ekworo dị ukwuu. Anọkwa m n’iwe dị ukwuu megide mba ndị ọzọ ahụ nke nọ n’udo; n’ihi na iwe were m ntakịrị, ma ha nyere aka ime ka mkpagbu ahụ bawanye. Ya mere, otu a ka Onyenwe anyị kwuru; Ejiwo m ebere lọghachi na Jerusalem: a ga-ewu ụlọ m n’ime ya, ka Onyenwe ndị agha kwuru, a ga-agbatịkwa eriri ntùtụ n’elu Jerusalem.

> 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.

> Tikwaa ọzọ, sị, Otu a ka Jehova nke usuu ndị agha kwuru: Obodo m nile ga-agbasakwa ọzọ site n’ọganihu; Jehova ga-akasi Zayọn obi ọzọ, ọ ga-ahọpụtakwa Jerusalem ọzọ. Mgbe ahụ, eweliri m anya m elu, hụ, ma leekwa, mpi anọ. M wee sị mmụọ-ozi ahụ nke na-agwa m okwu, Gịnị ka ndị a bụ? O wee zaa m, sị, Ndị a bụ mpi ndị ahụ nke chụsasịrị Juda, Izrel, na Jerusalem. Jehova wee gosi m ndị ọkwa nka anọ. M wee sị, Gịnị ka ndị a bịara ime? O wee kwuo, sị, Ndị a bụ mpi ndị ahụ nke chụsasịrị Juda, nke mere na ọ dịghị onye weliri isi ya elu: ma ndị a abịawo ime ka ha maa jijiji, ịchụpụ mpi ndị mba ọzọ, ndị weliri mpi ha elu megide ala Juda iji chụsasịa ya.

> 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.

> M weliri anya m ọzọ, leekwa anya, ma lee, otu nwoke ji eriri ntụtụ n’aka ya. M wee sị, Òlee ebe ị na-aga? O wee sị m, Ịtụ Jerusalem, ịhụ obosara ya, na ịhụ ogologo ya. Ma, lee, mmụọ-ozi nke na-agwa m okwu pụrụ, ma mmụọ-ozi ọzọ pụrụ izute ya, O wee sị ya, Gbaa ọsọ, gwa nwa okorobịa a okwu, sị, A ga-ebikwa Jerusalem dịka obodo ndị na-enweghị mgbidi n’ihi ìgwè mmadụ na anụ ụlọ dị n’ime ya: N’ihi na mụ onwe m, ka Onyenwe anyị kwuru, ga-abụụrụ ya mgbidi ọkụ gburugburu, bụrụkwa ebube n’etiti ya. Hoo, hoo, pụtanụ, gbapụnụ n’ala ugwu, ka Onyenwe anyị kwuru: n’ihi na agbasawo m unu dịka ifufe anọ nke eluigwe, ka Onyenwe anyị kwuru. Zọpụta onwe gị, O Zaịọn, gị nke bi n’ebe nwa nwanyị Babilọn nọ. N’ihi na otu a ka Onyenwe anyị nke usuu ndị agha kwuru; Mgbe ebube ahụ gasịrị ka o zitere m n’ebe mba ndị ahụ nọ bụ́ ndị kwatara unu n’agha: n’ihi na onye metụrụ unu aka metụrụ nwa anya ya aka.

> 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.

> N’ihi na, lee, M ga-efegharị aka m megide ha, ha ga-abụkwa ihe a ga-apụnara ndị ohu ha; unu ga-amatakwa na Jehova nke ndị agha ezitewo m. Kpọọ abụ, ṅụrịa ọṅụ, ada Zaịọn: n’ihi na, lee, ana m abịa, M ga-ebikwa n’etiti gị, ka Jehova kwuru. Ọtụtụ mba ga-ejikọkwa onwe ha na Jehova n’ụbọchị ahụ, ha ga-abụkwa ndị nke m: M ga-ebikwa n’etiti gị, ị ga-amatakwa na Jehova nke ndị agha ezitewo m n’ebe ị nọ. Jehova ga-eketakwa Juda dịka òkè nke ya n’ala nsọ ahụ, Ọ ga-ahọpụtakwa Jerusalem ọzọ. Nọọnụ jụụ, unu anụ ahụ niile, n’ihu Jehova: n’ihi na O biliewo n’ebe obibi nsọ Ya. Zekaraịa 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.

E mezuru nkwa nke Onyenwe anyị banyere ịhọrọ Jerusalem ọzọ mgbe Izrel oge ochie wughachiri Jerusalem mgbe ndọkpụ ha n’agha na Babilọn gasịrị, ma ndị amụma na-ekwu karịa banyere ụbọchị ikpeazụ karịa ụbọchị ndị ha biri n’ime ha. E “si n’ụlọ nsọ ya dị nsọ bilie” Onyenwe anyị n’ụbọchị Ọktoba 22, 1844, mgbe O biliri si n’Ebe Nsọ kwaga n’Ebe Kachasị Nsọ, n’oge ahụ ka “anụ ahụ niile” ga-“agbachi nkịtị” n’ihu Onyenwe anyị, n’ihi na Ụbọchị Mkpuchi Mmehie nke ihe nnọchianya ya zuru ezu eruola, dị ka Habakuk ABỤỌRỌ.

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

> Ma Onye-nwe-anyị nọ n’ụlọ nsọ ya dị nsọ: ka ụwa niile nọrọ jụụ n’ihu ya. 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.

N’oge ahụ, a gwara Jọn n’isi nke iri na otu nke Mkpughe ka ọ tụọ ụlọ nsọ ahụ, nke Zekaraya hụrụ mgbe o “weliri” “anya ya ọzọ, lee, ma hụ otu nwoke nke eriri atụ dị n’aka ya”. Mgbe ahụ Zekaraya sịrị, “Ebee ka ị na-aga?” Jọn wee sị Zekaraya, “Ịga tụọ Jerusalem, ka ịhụ ihe obosara ya bụ, na ihe ogologo ya bụ.” Akụkọ banyere iwughachi Jerusalem mgbe ndọta n’agha nke afọ iri asaa gasịrị, na akụkọ ahụ nke malitere n’afọ 1798 ma kwụsị n’inupụ isi mgbe mmụọ ozi nke atọ rutere n’afọ 1844, ha abụọ na-akọwapụta ọrụ ahụ nke malitere n’ụbọchị Septemba 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.

Alaeze nke ndịda, obodo Jerusalem, na eze Devid bụcha “isi” ebe a ga-egosipụta àgwà Chineke. Alaeze nke ugwu na-anọchi anya “ahụ”, ma mgbe Onyenwe anyị kpebiri ọzọ “ime ebere n’ebe Jerusalem nọ” na “ịkasi ya obi” na ọzọkwa “ịhọrọ ya”, Ọ na-akọwa akara-akara nke puku mmadụ otu narị na iri anọ na anọ ahụ, nke gụnyere ijikọta ọnụ ọkpụkpụ akọrọ nke ndị nwụrụ anwụ nke Laodisia, ma emesịa ime ka ọkpụkpụ ndị ahụ dịghachi ndụ bụrụ agha dị ike.

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 na-anọchi anya ọrụ ahụ n’isi nke iri atọ na asaa nke Ezekiel, a na-anọchikwa ya anya site n’alaeze ugwu na alaeze ndịda, ndị na-enye ihe atụ nke ọrụ imezu nkwa ọgbụgba ndụ ahụ, ya bụ ide iwu Ya n’obi na n’uche nke otu narị puku iri anọ na puku anọ. N’ime mkpisi osisi abụọ ahụ, otu, naanị otu kwa, ka a na-akọwa dị ka isi; ma ọ bụrụ na i kweere, ma ọ bụrụ na anya gị enwee ike ịhụ, ma ntị gị enwee ike ịghọta, nke a na-egosi mkpisi osisi nke ọzọ dị ka ahụ.

We will continue this study in the next article.

Anyi ga-aga n’ihu na ọmụmụ a n’isiokwu na-esote.

> “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.

> “N’elu ntọala ahụ Kraịst n’onwe Ya tọrọ, ndịozi wuru ụka Chineke. N’Akwụkwọ Nsọ, a na-ejikarị onyinyo iwuli ụlọ nsọ akọwa iwu ụka. Zekaraya na-ekwu banyere Kraịst dịka Alaka ahụ nke ga-ewu ụlọ nsọ nke Onyenwe anyị. Ọ na-ekwu maka ndị mba ọzọ dịka ndị na-enyere aka n’ọrụ ahụ: ‘Ndị nọ n’ebe dị anya ga-abịa wuo n’ụlọ nsọ nke Onyenwe anyị;’ ma Aịzaya na-ekwupụta, ‘Ụmụ ndị mba ọzọ ga-ewukwa mgbidi gị.’ Zekaraya 6:12, 15; Aịzaya 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.

> “N’ihe Pita dere banyere iwu ụlọ nsọ a, ọ sịrị, ‘N’ịbịakwute Ya, dịka nkume dị ndụ, nke mmadụ jụrụ n’ezie, ma nke Chineke họrọrọ, dịkwa oké ọnụ ahịa, unu onwe unu kwa, dịka nkume ndị dị ndụ, a na-ewuli unu elu bụrụ ụlọ ime mmụọ, ọkwa nchụàjà dị nsọ, ka unu wee chụọ àjà ime mmụọ, ndị a na-anabata n’ihu Chineke site n’aka Jizọs Kraịst.’ 1 Pita 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.

> “N’ebe a na-egwupụta nkume nke ụwa ndị Juu na ndị mba ọzọ, ndịozi rụrụ ọrụ, na-ewepụta nkume iji tọkwasị n’elu ntọala ahụ. N’akwụkwọ ozi ya o degaara ndị kwere ekwe nọ n’Efesọs, Pọl sịrị, ‘Ya mere, unu abụghịzi ndị ọbịa na ndị ala ọzọ, kama unu na ndị nsọ bụ ụmụ amaala ibe unu, unu bụkwa ndị ụlọ Chineke; e wuru unu n’elu ntọala nke ndịozi na ndị amụma, ebe Kraịst Jizọs n’onwe Ya bụ Isi Nkume Nkuku; n’ime Onye ahụ ụlọ ahụ niile, ebe e jikọtara ya nke ọma ọnụ, na-eto bụrụ ụlọ nsọ n’ime Onyenwe anyị: n’ime Onye ahụ ka a na-ewukwa unu ọnụ ka unu bụrụ ebe obibi Chineke site n’aka Mmụọ Nsọ.’ Ndị Efesọs 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.

> Ọ degakwara ndị Kọrint, sị: “Dị ka amara Chineke nke e nyere m si dị, dịka onye nrụ ụlọ amamihe nwere, etinyewo m ntọala, onye ọzọ ana-ewukwasịkwa ya n’elu. Ma ka onye ọbụla lezie anya otú o si ewukwasị ya n’elu. N’ihi na ọ dịghị onye pụrụ itinye ntọala ọzọ karịa nke etinyeworị, nke bụ Jisọs Kraịst. Ugbu a ọ bụrụ na onye ọbụla ewukwasị n’elu ntọala a ọlaedo, ọlaọcha, nkume dị oké ọnụ ahịa, osisi, ahịhịa, mkpofu ahịhịa; a ga-eme ka ọrụ onye ọbụla pụta ìhè; n’ihi na ụbọchị ahụ ga-ekwupụta ya, ebe a ga-ekpughe ya site n’ọkụ; ọkụ ahụ ga-anwale ọrụ onye ọbụla ụdị ọ bụ.” 1 Ndị Kọrint 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.

> “Ndịozi wuru n’elu ntọala siri ike, ọbụna Nkume nke Ebighị Ebi. N’elu ntọala a ka ha wetara nkume ndị ha gwapụtara site n’ụwa. Ọ bụghị na-enweghị mgbochi ka ndị na-ewu ụlọ ahụ rụrụ ọrụ. E mere ọrụ ha ihe siri nnọọ ike n’ihi mmegide nke ndị iro Kraịst. Ha ghaghị ịlụ ọgụ megide nkwenkwe kpuru ìsì, ajọechiche, na ịkpọasị nke ndị ahụ na-ewu n’elu ntọala ụgha. Ọtụtụ n’ime ndị rụrụ ọrụ dị ka ndị na-ewu ụka nwere ike iji ha tụnyere ndị na-ewu mgbidi n’oge Nehemaịa, ndị e dere banyere ha, sị: ‘Ndị na-ewu n’elu mgbidi ahụ, na ndị na-ebu ibu, tinyere ndị na-ebunye ha, onye ọ bụla ji otu aka ya na-arụ ọrụ ahụ, ma jiri aka nke ọzọ jide ngwa ọgụ.’ Nehemaịa 4:17.” Acts of the Apostles, 595–597.

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