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

Buku Daniel - Nomor Seratus Lima Puluh

Interpretation of Ezekiel 37 and Its Relevance to the Last Days

ការបកស្រាយអំពី អេសេគាល ៣៧ និងសារៈសំខាន់របស់វាចំពោះថ្ងៃចុងក្រោយ

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.

Nkasi yehe Isikeli a hulusela xiendleko xa matiko mambirhi ma hundzuka rin’we, kutani a tlhela a kombisa leswaku tiko rero ri ta fuma hi Hosi Davhida, ni leswaku U ta nghena eka ntwanano na vona naswona tabernakela yakwe yi ta va na vona.

> 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.

> Atie danginpai mitakpi sepangrangrangko pilak dakjagringgipa rangrangchi, aro uamangni pilak niam pe·ani rangchiba uamang an·tangtangko bon·kugija ong·atjawa; indiba uamangni pilak dongani biaprango, jeon uamang pap ka·ahaoniko, Anga uamangko jokatgen, aro uamangko rongtalatgen: unon uamang Angni manderang ong·gen, aro Anga uamangni Isol ong·gen. Aro Angni nokkol Dawid uamangni so·otgipa raja ong·gen; aro uamang pilaksa saksa mes jakgitelgipa man·gipa ong·gen: uamang Angni bichalrangchi re·anggen, aro Angni ge·etanirangko rakkigen, aro uko dakgen. Aro Angni nokkol Jakobna Anga on·gimin a·songo, jeon na·simangni pagitchamrang dongaha, uamang donggen; aro uarangon uamang, aro uamangni dedrang, aro uamangni dedrangni dedrang jringjrotna donggen: aro Angni nokkol Dawid uamangni sason ka·gipa jringjrotna ong·gen. Aro iaba, Anga uamang baksa tom·tomani ku·rachakani dakgen; uko uamang baksa jringjrotni ku·rachakani ong·gen: aro Anga uamangko songdongatgen, aro uamangko bang·atgen, aro Angni rongtalgipa biapko uamangni gisepo jringjrotna dongeatgen. Angni tambuaba uamang baksa ong·gen: bebe, Anga uamangni Isol ong·gen, aro uamang Angni manderang ong·gen. Aro jensalo Angni rongtalgipa biap uamangni gisepo jringjrotna ong·genon, jati gipinrang indine u·igen je Anga Gitelan Israelko rongtalatgipa ong·a. Ezekiel 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 pasal tiga puluh tujuh menyajikan suatu gambaran yang sangat terperinci tentang pemeteraian seratus empat puluh empat ribu itu. Kedua batang kayu yang akan menjadi satu bangsa apabila keilahian dipadukan dengan kemanusiaan, dan mereka akan mempunyai seorang raja atas mereka. Satu bangsa itu ialah gereja Allah pada akhir zaman, yaitu seratus empat puluh empat ribu itu. Kedua batang kayu itu ialah dua masa penyerakan bagi kerajaan utara dan selatan Israel. Kedua batang kayu itu adalah mereka yang dikenali Paulus sebagai “tubuh,” ketika ia juga mengenali Kristus sebagai “kepala” tubuh itu. Yehezkiel mengenali “kepala” yang dimaksudkan Paulus itu sebagai “raja Daud,” dan “tubuh” itu sebagai “satu bangsa.”

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.

Dalam pekabaran yang diberikan kepada Adventisme pada tahun 1856, sebagaimana diwakili oleh seri yang belum selesai mengenai “tujuh masa” oleh Hiram Edson pada tahun 1856, Edson merujuk kepada nubuatan enam puluh lima tahun dalam Yesaya pasal tujuh sebagai titik acuan alkitabiah bagi titik-titik permulaan kedua periode tujuh masa itu. Nubuatan waktu enam puluh lima tahun itu ditempatkan dalam suatu konteks yang penuh teka-teki, serupa dengan bagian-bagian dalam kitab Wahyu yang menyatakan, “barangsiapa bertelinga, hendaklah ia mendengar.” Jika engkau mempunyai mata yang dapat melihat, dan telinga yang dapat mengerti, ada sesuatu yang sangat ajaib dalam bagian itu.

> 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.

> Sebab kepala Aram ialah Damsyik, dan kepala Damsyik ialah Rezin; dan dalam tempoh enam puluh lima tahun Efraim akan dihancurkan, sehingga ia tidak lagi menjadi suatu bangsa. Dan kepala Efraim ialah Samaria, dan kepala Samaria ialah anak Remalya. Jika kamu tidak mahu percaya, sesungguhnya kamu tidak akan diteguhkan. Yesaya 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.

Wuprofita bwa malembe makumi motoba na mitano bwakaadila mu 742 BC, ne mu kati ka malembe ayo makumi motoba na mitano, panyuma pa malembe dikumi na libwa, mu 723 BC, bukalenge bwa ku nord bwa Isalele bwakafundibwa mu buwumbu kudi Ashuri; ne padi malembe ayo mapwa mu 677 BC, Manaseh wakatwalwa mu bu captive kudi Babiloni. Malembe ayo makumi motoba na mitano aa akamweshibwa kabidi mu dipwangana dya mapeteshi a nsuka a kusasangana kwa matunga abidi, aavua ne bua kujika dikombo dimue mu masolo a Ezekiele. Awo akamanyisha, umwe pa umwe, 1798, 1844 ne 1863. Mu milongo idi imanyisha mulaye uvua ukanyingalayiwa mu 1863, mudi dimweshibwa dya pa bulelela dya wuprofita, munda mua didi amu mudi wuprofita uvua wubumbakane.

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.

Uli uvumbulo lwakuti “umutwe” wa calo ni msumba wa mulandu wa calo, kabili “umutwe” wa msumba wa mulandu ni mfumu. Ulupela inte yakwikatilamo iili ibili kuli ulu uvumbulo, kabili nomba luleeta ubusesemo bonse pamo no uvumbulo ku mpela ne cishinka icakuti, “Nga tamwakatetekele, mucine tamwakashinikwe.” Nga tamuletetekele ukuti mfumu e mutwe, kabili ukuti umutwe ni msumba wa mulandu, ninshi tamwakashinikwe.

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.

Bangsa Yehezkiel yang dihasilkan dengan menyatukan dua tongkat dari kerajaan utara dan selatan itu, harus mempunyai seorang raja, yaitu suatu kepala, yaitu ibu kota bangsa itu. Seluruh bagian dalam Yehezkiel itu sedang berbicara tentang ciri-ciri kenabian dari pemeteraian seratus empat puluh empat ribu orang, yang melambangkan penyatuan Keallahan dengan kemanusiaan selama masa peniupan sangkakala ketujuh Islam dari celaka ketiga.

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.

Matsatsi a ku vhuvhelwa ha Nanga ya Vhumalo ya Vhusumbe, kha Nzumbululo ndima ya fumi, o thoma musi ho no fanela u vha na “tshifhinga tsho no fhela,” zwine zwa vha ḽa 22 Tshimedzi 1844, musi muruṅwa wa vhuraru a tshi swika. Nga tshenetsho tshifhinga Yohane a pfa vhavha ha iḽo ḓuvha, nahone henefho-hene a vhudzwa uri a ele tshivhidzo, fhedzi a litshe mafhungo a miṅwaha ya gumi-mbili na maḓana a rathi ya u kandekanywa ha vhuvhili na mmbi, ngauri iyo tshifhinga yoṋetshedzwa Vhannḓa.

> 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.

> Malaikat yang kulihat berdiri di atas laut dan di atas bumi itu mengangkat tangannya ke langit, lalu bersumpah demi Dia yang hidup sampai selama-lamanya, yang menciptakan langit dan segala isinya, bumi dan segala isinya, dan laut serta segala isinya, bahwa tidak akan ada penundaan lagi; tetapi pada zaman bunyi malaikat yang ketujuh, ketika ia mulai meniup sangkakala, akan genaplah rahasia Allah, seperti yang telah diberitakan-Nya kepada hamba-hamba-Nya, yaitu para nabi. Dan suara yang telah kudengar dari langit itu berbicara lagi kepadaku, katanya: “Pergilah, ambillah kitab kecil yang terbuka itu dari tangan malaikat yang berdiri di atas laut dan di atas bumi itu.”

> 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.

> ꯑꯗꯨꯒ ꯑꯩꯅ ꯑꯦꯟꯖꯦꯜ ꯑꯗꯨꯒ ꯆꯠꯂꯒ ꯃꯍꯥꯛꯇ ꯍꯥꯏꯈꯤ, ꯃꯁꯤ ꯑꯁꯨꯝꯅ ꯑꯩꯗ ꯂꯩꯔꯤꯕ ꯂꯥꯏꯔꯤꯛ ꯑꯃ ꯄꯤꯌꯨ। ꯑꯗꯨꯒ ꯃꯍꯥꯛꯅ ꯑꯩꯗ ꯍꯥꯏꯈꯤ, ꯃꯁꯤ ꯂꯧꯔꯨ, ꯑꯗꯨꯒ ꯆꯥꯎ; ꯃꯁꯤꯅ ꯑꯗꯣꯝꯒꯤ ꯈꯨꯖꯥ ꯆꯥꯎꯕ ꯇꯦꯡꯕꯜ ꯑꯃꯥ ꯑꯣꯏꯍꯟꯒꯅꯤ, ꯑꯗꯨꯕꯨ ꯑꯗꯣꯝꯒꯤ ꯃꯨꯈꯇ ꯃꯐꯝꯗ ꯈꯥꯎꯖꯤꯟ ꯑꯃꯒꯨꯝ ꯁ꯭ꯋꯤꯠ ꯑꯣꯏꯒꯅꯤ। ꯑꯗꯨꯒ ꯑꯩꯅ ꯑꯦꯟꯖꯦꯜ ꯑꯗꯨꯒꯤ ꯈꯨꯠꯇꯒꯤ ꯂꯥꯏꯔꯤꯛ ꯑꯗꯨ ꯂꯧꯔꯒ ꯆꯥꯎꯈꯤ; ꯑꯗꯨꯒ ꯃꯁꯤ ꯑꯩꯒꯤ ꯃꯨꯈꯇ ꯃꯐꯝꯗ ꯈꯥꯎꯖꯤꯟ ꯑꯃꯒꯨꯝ ꯁ꯭ꯋꯤꯠ ꯑꯣꯏꯈꯤ: ꯑꯗꯨꯒ ꯑꯩꯅ ꯃꯁꯤ ꯆꯥꯕ ꯉꯃꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ, ꯑꯩꯒꯤ ꯈꯨꯖꯥ ꯆꯥꯎꯕ ꯇꯦꯡꯕꯜ ꯑꯣꯏꯈꯤ। ꯑꯗꯨꯒ ꯃꯍꯥꯛꯅ ꯑꯩꯗ ꯍꯥꯏꯈꯤ, ꯑꯗꯣꯝꯅ ꯃꯤꯌꯥꯝ ꯀꯌꯥ, ꯂꯩꯕꯥꯛ ꯀꯌꯥ, ꯂꯣꯟ ꯀꯌꯥ, ꯑꯃꯁꯨꯡ ꯅꯤꯡꯊꯧ ꯀꯌꯥꯒꯤ ꯃꯃꯥꯡꯗ ꯑꯃꯨꯛ ꯄꯨꯕꯔꯛ ꯇꯕ ꯇꯥꯕꯅꯤ। ꯑꯗꯨꯒ ꯑꯩꯗ ꯔꯣꯗ ꯑꯃꯒꯨꯝ ꯑꯣꯏꯕ ꯂꯤꯕ ꯑꯃ ꯄꯤꯈꯤ: ꯑꯗꯨꯒ ꯑꯦꯟꯖꯦꯜ ꯑꯗꯨꯅ ꯂꯦꯄꯂꯒ ꯍꯥꯏꯈꯤ, ꯎꯠꯂꯨ, ꯑꯗꯨꯒ ꯏꯁ꯭ꯋꯔꯒꯤ ꯇꯦꯝꯄꯜ ꯑꯗꯨ, ꯑꯣꯜꯇꯔ ꯑꯗꯨ, ꯑꯃꯁꯨꯡ ꯃꯗꯨꯗ ꯈꯨꯔꯨꯝꯖꯔꯤꯕ ꯃꯤꯈꯣꯏ ꯑꯗꯨꯕꯨ ꯃꯦꯖꯔ ꯇꯧꯔꯨ। ꯑꯗꯨꯕꯨ ꯇꯦꯝꯄꯜ ꯑꯗꯨꯒꯤ ꯃꯄꯥꯟꯗ ꯂꯩꯕ ꯀꯣꯔꯠ ꯑꯗꯨ ꯍꯥꯡꯗꯣꯛꯎ, ꯃꯁꯤ ꯃꯦꯖꯔ ꯇꯧꯒꯅꯨ; ꯃꯔꯝꯗꯤ ꯃꯁꯤ ꯖꯦꯟꯇꯥꯏꯜꯁꯤꯡꯗ ꯄꯤꯈꯤ, ꯑꯗꯨꯒ ꯍꯣꯂꯤ ꯁꯤꯇꯤ ꯑꯗꯨ ꯃꯍꯥꯛꯈꯣꯏꯅ ꯊꯥ ꯐꯣꯔꯇꯤ-ꯇꯨ ꯃꯟꯊꯁ ꯃꯈꯥꯗ ꯈꯣꯡꯅ ꯅꯣꯟꯊꯪꯒꯅꯤ। ꯔꯤꯚꯦꯂꯦꯁꯟ 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.

Vunna the temple John kol tumasibaon on October 22, 1844, ongipa templea ong·achim jean “therein” rangko olakkigipa ong·achim. Courtyard ko watna nangachim. Temple jean altar gnang, aro uano olakkigiparangba gnang, ua salgini rongtalgipa nokni rongtalgipa biap ong·a. Courtyard o altar minggni gnangchim, indiba uko watna nangachim, uni gimin Isolni rongtalgipa noko gipin altar saksa mangmang altar of incense ong·a, jean Rongtalgipa Biapo donggipa ong·a. Bilsi 1844 o gisikgipa gitelgipa sa·gittamgipa sa·gre re·baon, jean September 11, 2001 o sealing salni a·bachengo sa·gittamgipa sa·greni re·baaniko mesoksoa, temple o apartment gni mangmang dongachim.

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.

Tempat Kudus ialah lambang Gereja, yang Paulus kenal pasti sebagai tubuh, dan Tempat Mahakudus ialah lambang kepala tubuh itu. Tempat Kudus ialah lambang kemanusiaan, dan Tempat Mahakudus ialah lambang keilahian. Mezbah itu, dan asap yang naik dari mezbah itu, yang terangkat lalu masuk ke dalam Tempat Mahakudus, melambangkan titik di mana kemanusiaan berhubung dengan keilahian. Umat manusia hanya dapat masuk ke dalam Tempat Mahakudus melalui iman, tetapi pengalaman orang-orang yang setia terletak di Tempat Kudus.

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.

នៅទីនោះ ពួកគេត្រូវបរិភោគព្រះបន្ទូលរបស់ព្រះ ដូចដែលបានតំណាងដោយនំប៉័ងនៅលើតុដាក់នំប៉័ងថ្វាយមុខព្រះ។ នៅទីនោះ ពួកគេត្រូវឲ្យពន្លឺរបស់ខ្លួនភ្លឺចែងចាំងនៅមុខមនុស្សទាំងឡាយ ហើយលើកតម្កើងព្រះវរបិតានៅស្ថានសួគ៌របស់ពួកគេ ដូចដែលបានតំណាងដោយជើងចង្កៀងប្រាំពីរសាខា ដែលយើងត្រូវបានប្រាប់ថា តំណាងឲ្យព្រះវិហារ។ នៅទីនោះ ពួកគេត្រូវភ្ជាប់ជាមួយនឹងទេវភាព ខណៈដែលសេចក្តីអធិស្ឋានរបស់ពួកគេឡើងទៅ ដោយសារព្រះគុណនៃព្រះគ្រីស្ទ ចូលទៅដល់ចំពោះព្រះភក្ត្រនៃព្រះដ៏ទេវៈផ្ទាល់។

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.

Ho tloga ka 1798 go ya go 1844, Motlhami wa Tempele o ne a tsosa tempele ya botho e a neng a ikaeletse go e kopanya le tempele ya Gagwe ya bomodimo, mme botho jwa tsuologa. Go tloga ka 2001, O boetse gape o tsosa tempele ya botho, e emetsweng jaaka ba ba dikete di le lekgolo le masome a manè le bone. Go ya ka Hesekiele, “kgosi Dafita” o tshwanetse go busa setšhaba, se se fetolwang go tswa mo mokgatšheng wa marapo a a suleng a a omileng a Laodisea, go nna mophato o o nonofileng o o tsholediwang jaaka folaga fa molao wa Sontaga o o tlang ka bonako o goroga.

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.

ජුදාගේ දකුණු රාජ්‍යය තුළය යෙරුසලෙම් අගනුවර පිහිටා තිබුණේ; එබැවින් ජාතිය, රජු හා අගනුවර “හිස” නියෝජනය කරයි. ඔබ විශ්වාස කරන්නේ නම්, නියතවම ඔබ ස්ථිර කරනු ලබනු ඇත. උතුරු හා දකුණු රාජ්‍යයන්ගේ සම්බන්ධතාවය තුළ, ජුදා “හිස” විය; අගනුවර පිහිටා තිබුණේ එහි වූ අතර, ස්වාමීන්වහන්සේ තම නාමය තැබීමට තෝරාගත් නගරයද එයම ය. උතුරු රාජ්‍යය “ශරීරය” විය. සොලමොන්ගේ අපස්ථාතිය නිසා ස්වාමීන්වහන්සේ සොලමොන්ට විරුද්ධව විරුද්ධකාරයන් නැඟවූ සේක. එම විරුද්ධකාරයන්ගෙන් එක් අයෙකු වූයේ යෙරොබෝවම්ය; ඔහු බෙදීගිය උතුරු ඉශ්‍රායෙල් රාජ්‍යයේ පළමු රජු බවට පත් විය.

> 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:)

> Maka Yeroboam anak Nebat, seorang Efraim dari Zereda, hamba Salomo, yang nama ibunya Zerua, seorang perempuan janda, bahkan dialah yang mengangkat tangannya melawan raja. Dan inilah sebabnya ia mengangkat tangannya melawan raja: Salomo membangun Milo dan menutup pecahan-pecahan kota Daud, ayahnya. Adapun orang itu, Yeroboam, ialah seorang pahlawan yang gagah perkasa; dan ketika Salomo melihat bahwa orang muda itu rajin, ia mengangkat dia menjadi pengawas atas seluruh beban kerja kaum Yusuf. Maka terjadilah pada waktu itu, ketika Yeroboam keluar dari Yerusalem, bahwa nabi Ahia, orang Silo itu, bertemu dengan dia di jalan; dan nabi itu telah mengenakan dirinya dengan sebuah jubah baru; dan mereka berdua saja ada di padang. Lalu Ahia memegang jubah baru yang ada padanya itu, dan mengoyakkannya menjadi dua belas koyakan. Dan ia berkata kepada Yeroboam: “Ambillah bagimu sepuluh koyakan; sebab beginilah firman TUHAN, Allah Israel: Sesungguhnya, Aku akan mengoyakkan kerajaan dari tangan Salomo dan akan memberikan kepadamu sepuluh suku. (Tetapi satu suku akan tetap menjadi miliknya oleh karena Daud, hamba-Ku, dan oleh karena Yerusalem, kota yang telah Kupilih dari segala suku 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.

> Kerana mereka telah meninggalkan Aku, dan telah menyembah Asytoret, dewi orang Sidon, Kamos, allah orang Moab, dan Milkom, allah bani Amon, dan tidak hidup menurut jalan-Ku, untuk melakukan apa yang benar pada pandangan-Ku, serta memelihara segala ketetapan-Ku dan hukum-hukum-Ku, seperti Daud, ayahnya. Namun demikian, Aku tidak akan mengambil seluruh kerajaan itu dari tangannya; sebaliknya Aku akan menjadikannya raja sepanjang hari-hari hidupnya demi Daud, hamba-Ku, yang telah Kupilih, kerana ia berpegang pada perintah-perintah-Ku dan ketetapan-ketetapan-Ku. Tetapi kerajaan itu akan Kuambil dari tangan anaknya, dan akan Kuberikan kepadamu, iaitu sepuluh suku. Dan kepada anaknya akan Kuberikan satu suku, supaya Daud, hamba-Ku, sentiasa mempunyai pelita di hadapan-Ku di Yerusalem, kota yang telah Kupilih bagi-Ku untuk menempatkan nama-Ku di sana. 1 Raja-raja 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.

A fro a wɔbɔe bere a Hesekiel de nnua abien no boom no, na ɛsɛ sɛ ɛnya “Dawid” sɛ ɔhene, na Dawid fii Yerusalem dii hene, kurow panyin a Onyankopɔn yii no sɛ ɔde Ne din bɛto so no. Abusuakuw du a wɔwɔ atifi fam no yɛɛ nipadua no ho sɛnkyerɛnne, na Yerusalem yɛɛ ti no ho sɛnkyerɛnne. Manase bɔne nti, wɔfaa Yuda kɔɔ Babilon nnommum mu wɔ afe 677 A.Y.B. mu, na saa na wɔhyɛɛ “mmere ason” a ɛtiaa anafo ahenni no ahwete ase. Saa bere no mu no, Awurade pooo Yerusalem.

> 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.

> Wopɛ sɛ mode saa nkyerɛaseɛ no yɛ publication-quality **ms**, nanso **“ms”** no kasa no nkyerɛkyerɛmu no mu nna hɔ. Mesrɛ, kyerɛ me **“ms”** no ase pɛpɛɛpɛ — kasa bɛn na worepɛ?

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.

E be e le mo “ntlong” e kwa Jerusalema kwa A tlhopileng go baya leina la Gagwe gone, mme motse le ntlo tsa latlhelwa kwa thoko; mme go ne ga dirwa tsholofetso ka Sekeria gore Morena o tla tlhola a tlhopha Jerusalema gape.

> 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.

> Kemudian malaikat TUHAN menjawab dan berkata, “Ya TUHAN semesta alam, berapa lama lagi Engkau tidak akan menunjukkan belas kasihan kepada Yerusalem dan kepada kota-kota Yehuda, yang terhadapnya Engkau telah murka selama tujuh puluh tahun ini?” Lalu TUHAN menjawab malaikat yang berbicara dengan aku dengan kata-kata yang baik dan kata-kata penghiburan. Maka malaikat yang bercakap-cakap dengan aku berkata kepadaku, “Berserulah, dengan mengatakan: Beginilah firman TUHAN semesta alam: Aku cemburu untuk Yerusalem dan untuk Sion dengan kecemburuan yang besar. Dan Aku sangat murka terhadap bangsa-bangsa yang hidup tenang; sebab Aku hanya sedikit murka, tetapi mereka memperhebat penderitaan itu. Sebab itu beginilah firman TUHAN: Aku telah kembali ke Yerusalem dengan belas kasihan; rumah-Ku akan dibangun di dalamnya, demikianlah firman TUHAN semesta alam, dan tali pengukur akan direntangkan atas Yerusalem.”

> 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.

> Berteriaklah lagi, demikian: Beginilah firman TUHAN semesta alam: Kota-kota-Ku akan melimpah lagi oleh kemakmuran, dan TUHAN akan menghibur Sion lagi serta akan memilih Yerusalem lagi. Lalu aku mengangkat mataku dan melihat, tampaklah empat tanduk. Maka aku berkata kepada malaikat yang berbicara dengan aku: Apakah ini? Ia menjawab aku: Inilah tanduk-tanduk yang telah menyerakkan Yehuda, Israel, dan Yerusalem. Kemudian TUHAN memperlihatkan kepadaku empat tukang. Lalu kataku: Mereka ini datang untuk berbuat apa? Ia berbicara, katanya: Inilah tanduk-tanduk yang telah menyerakkan Yehuda, sehingga tidak seorang pun berani mengangkat kepalanya; tetapi mereka ini datang untuk menggentarkan tanduk-tanduk itu, untuk melemparkan keluar tanduk bangsa-bangsa yang telah mengangkat tanduk mereka atas tanah Yehuda untuk menyerakkannya.

> 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.

> Ndzi tlhele ndzi tlakusa mahlo ya mina, ndzi languta, kutani, waswivo, munhu a a khome ntambhu yo pima hi voko ra yena. Kutani ndzi ku: U ya kwihi? A ku eka mina: Ndzi ya pima Yerusalema, leswaku ndzi vona ku anama ka wona ni ku leha ka wona. Kutani, waswivo, ntsumi leyi a yi vulavula na mina yi huma, kutani ku huma ntsumi yin’wana ku ya hlangana na yona, yi ku eka yona: Tsutsuma, u ya byela jaha leri, u ku: Yerusalema ri ta akiwa kukotisa miti leyi nga riki na makhumbi hikwalaho ka vunyingi bya vanhu ni swifuwo leswi nga ta va endzeni ka rona; hikuva mina, ku vula Yehovha, ndzi ta va rirhangu ra ndzilo ku ri rhendzela hinkwaro, naswona ndzi ta va ku vangama exikarhi ka rona. He! he! Humani, mi baleka etikweni ra le n’walungu, ku vula Yehovha; hikuva ndzi mi hangalasile kukotisa mimoya ya mune ya matilo, ku vula Yehovha. Tihlamuleni, n’wina va Siyoni, n’wina mi tshamaka ni n’wana wa xisati wa Babilona. Hikuva Yehovha wa mavuthu u vule leswi: Endzhaku ka ku vangama u ndzi rhumile eka matiko lawa ma mi phangeke; hikuva loyi a mi khumbaka u khumba ndzhuti wa tihlo ra yena.

> 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.

> Сонсоцгоо, Би Өөрийн мутрыг тэдний дээр даллахад, тэд өөрсдийн боолуудын олз болно. Тэгэхэд та нар түмэн цэргийн ЭЗЭН намайг илгээснийг мэдэх болно. Сионы охин оо, дуулж баяс; учир нь, болгоогтун, Би ирж, чиний дунд оршин суух болно гэж ЭЗЭН айлдаж байна. Тэр өдөр олон үндэстэн ЭЗЭНд нэгдэж, Миний ард түмэн болно. Би чиний дунд оршин суух бөгөөд түмэн цэргийн ЭЗЭН намайг чам уруу илгээснийг чи мэдэх болно. ЭЗЭН ариун газарт Иудаг Өөрийн хувь болгон өвлөж, Иерусалимыг дахин сонгоно. Бүх махбод ЭЗЭНий өмнө нам гүм байг; учир нь Тэр Өөрийн ариун оршихуйгаас өндийн босжээ. Зехариа 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.

Ditšepedišo tša Morena tša gore O tla boela a kgetha Jerusalema di phethagetše ge Isiraele ya bogologolo e aga Jerusalema lefsa ka morago ga bothopša bja bona Babilona, eupša baporofeta ba bolela kudu ka mehla ya bofelo go feta mehla yeo ba phetšego go yona. Morena o ile a “tsošwa go tšwa tempeleng ya gagwe e kgethwa,” ka Oktoboro 22, 1844, ge A ema gomme a tloga Lefelong le Lekgethwa a ya Lefelong le Lekgethwa-kgethwa, ka nako yeo “nama ka moka” e be e swanetše go “homola” pele ga Morena, gobane Letšatši la Poelano la seswantšho sa nnete le be le fihlile, go dumelelana le Habakuku 2:20.

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

> Tetapi TUHAN ada di bait-Nya yang kudus: biarlah seluruh bumi berdiam diri di hadapan-Nya. Habakuk 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.

Pada waktu itu, Yohanes dalam pasal sebelas Wahyu diperintahkan untuk mengukur Bait Suci, yang disaksikan oleh Zakharia ketika ia “mengangkat lagi” “matanya, lalu melihat, tampaklah seorang yang di tangannya ada tali pengukur”. Kemudian Zakharia berkata, “Ke manakah engkau pergi?” Dan Yohanes berkata kepada Zakharia, “Untuk mengukur Yerusalem, untuk melihat berapa lebarnya dan berapa panjangnya.” Sejarah pembangunan kembali Yerusalem setelah pembuangan tujuh puluh tahun, dan sejarah yang dimulai pada tahun 1798 tetapi berakhir dalam pemberontakan ketika malaikat yang ketiga tiba pada tahun 1844, keduanya menandai pekerjaan yang dimulai pada 11 September 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.

Muso wa borwa, motse wa Jerusalema, le kgoši Dafida ka moka ke “hlogo” moo semelo sa Modimo se swanetšego go bonagatšwa gona. Muso wa leboa o emela “mmele”, gomme ge Morena a phetha ka go “gaugela Jerusalema” gape le go “mo homotša” le go “mo kgetha” gape, o šupa go swaiweng ga ba dikete tše lekgolo le masomenne-nne, seo se akaretšago go kopanywa ga marapo a omeletšego a bahu a Laodisea, gomme ka morago ga moo go tsošološwa ga marapo ao go ba madira a matla.

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.

Kerja itu digambarkan dalam Yehezkiel pasal tiga puluh tujuh, dan ia dilambangkan oleh kerajaan utara dan kerajaan selatan, yang memberikan suatu kiasan tentang pekerjaan menggenapi janji perjanjian untuk menuliskan hukum-Nya pada hati dan pikiran seratus empat puluh empat ribu orang. Daripada kedua batang kayu itu, satu dan hanya satu sahaja dikenal pasti sebagai kepala, dan jika kamu percaya, jika matamu dapat melihat dan telingamu dapat memahami, hal ini mengenal pasti batang kayu yang satu lagi sebagai tubuh.

We will continue this study in the next article.

Бид энэ судлалыг дараагийн өгүүлэлд үргэлжлүүлнэ.

> “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.

> “Kristus empu ne dakgipa pangchake nokdongsrangkode rasongani mondoliko apostolrang nokgipa ong∙aha. Sastroo mondoliko nokani bidingo talatanina torom nokko rikani gita toe skie on∙ani mikkangchi bang∙a changon jakkalgipa ong∙a. Jekaria Kristusko Gitchamrangko Rikgipa Bitchi ine agana je Gitelni torom nokko rikgen. Ua a∙gilsako gipin jatirangba ia kamo dakchakgen ine agana: ‘Chel∙bri dongo donggiparang re∙bagen aro Gitelni torom noko rikgipa ong∙gen;’ aro Isaiah indine agana, ‘A·songgiparangni dedrang nang∙ni wallsrangko rikchakgen.’ 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.

> Mengenai pembinaan bait suci ini, Petrus berkata, “Datanglah kepada-Nya, Batu yang hidup itu, yang memang ditolak oleh manusia, tetapi yang dipilih dan berharga di hadapan Allah, kamu pun, seperti batu-batu yang hidup, sedang dibangun menjadi suatu rumah rohani, suatu imamat yang kudus, untuk mempersembahkan korban-korban rohani yang berkenan kepada Allah oleh Yesus Kristus.” 1 Petrus 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.

> “လူမျိုးတော်ယုဒနှင့် အမျိုးသားတကာ၏ ကမ္ဘာကြီး၌ရှိသော ကျောက်တူးရာမှ တမန်တော်တို့သည် အခြေခံကျောက်ပေါ်၌ တင်ရန် ကျောက်များကို ထုတ်ယူလျက် အလုပ်လုပ်ကြ၏။ ဧဖက်မြို့ရှိ ယုံကြည်သူများထံသို့ ရေးသော သူ၏ စာ၌ ပေါလုက၊ ‘သို့ဖြစ်၍ ယခုသင်တို့သည် တကျွန်းတနိုင်ငံသားများ၊ ဧည့်သည်များ မဟုတ်ကြတော့ဘဲ၊ သန့်ရှင်းသူတို့နှင့်အတူ နိုင်ငံသားချင်းဖြစ်ကြ၍ ဘုရားသခင်၏ အိမ်ထောင်စုဝင်များ ဖြစ်ကြ၏။ တမန်တော်များနှင့် ပရောဖက်များ၏ အခြေခံအုတ်မြစ်ပေါ်တွင် တည်ဆောက်ခြင်းကို ခံရကြ၏။ ယေရှုခရစ်ကိုယ်တော်တိုင်သည် အဓိကထောင့်ကျောက် ဖြစ်တော်မူ၏။ ထိုကိုယ်တော်၌ အဆောက်အအုံတစ်ခုလုံးသည် ကောင်းစွာ ကိုက်ညီစွာ ဆက်စပ်တည်ဆောက်လျက် သခင်ဘုရား၌ သန့်ရှင်းသော ဗိမာန်တော်အဖြစ် ကြီးထွားလျက်ရှိ၏။ ထိုကိုယ်တော်၌ပင် သင်တို့လည်း ဝိညာဉ်တော်အားဖြင့် ဘုရားသခင်၏ နေတော်မူရာအဖြစ် အတူတကွ တည်ဆောက်ခြင်းကို ခံရကြ၏’ ဟု ဆိုသည်။ ဧဖက် ၂:၁၉–၂၂။”

> “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.

> “Hotobolo ba Korinthe o ngwadile a re: ‘Go ya ka tshegofatso ya Modimo e ke e neilweng, jaaka motlhami yo o botlhale, ke beile motheo, mme yo mongwe o aga mo godimo ga one. Mme a mongwe le mongwe a tlhokomele kafa a agang ka teng mo godimo ga one. Gonne ga go na ope yo o ka bayang motheo o mongwe kwantle ga o o setseng o beilwe, o e leng Jesu Keresete. Jaanong fa mongwe a aga mo motheong ono ka gouta, selefera, maje a a tlhokegang thata, logong, bojang, matlhaka; tiro ya mongwe le mongwe e tla bonadiwa sentle; gonne letsatsi le tla e itsise, ka gore e tla senolwa ka molelo; mme molelo o tla leka tiro ya mongwe le mongwe gore ke ya mofuta ofe.’ 1 Bakorintha 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.

> “Baapostola ba ne ba aga godimo ga motheo o o tlhomameng, e bong Lefika la Metlha. Mo motheong ono ba ne ba tlisa maje a ba a epolotseng mo lefatsheng. Badiri ba kago ga ba a ka ba dira ba se na dikgoreletsi. Tiro ya bone e ne ya thatafadiwa thata ke kganetso ya baba ba ga Keresete. Ba ne ba tshwanetse go gaisana le boganetši, tlhaolele, le letlhoo la ba ba neng ba aga godimo ga motheo o o maaka. Bontsi jwa ba ba neng ba dira jaaka baagi ba kereke bo ka tshwantshiwa le baagi ba lobota mo metlheng ya ga Nehemia, ba go kwadilweng ka ga bone ga twe: ‘Ba ba agang lobota, le ba ba rwalang merwalo, le ba ba laisang, mongwe le mongwe o ne a dira tiro ka seatla sengwe, mme ka se sengwe a tshwere sebetsa.’ Nehemia 4:17.” Acts of the Apostles, 595–597.

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