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

Bhuku ra Daniele - Nomboro Imwe-Mazana Mashanu##

Interpretation of Ezekiel 37 and Its Relevance to the Last Days

Tafsiri ya Ezekieli 37 na Umuhimu Wake kwa Siku za Mwisho

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.

Shure mekunge Ezekieri atsanangura nzira yokuti ndudzi mbiri dziitwe rumwe, anobva azivisa kuti rudzi irworwo ruchatongwa naMambo Dhavhidhi, uye kuti Iye achapinda musungano navo, uye kuti tabhenakeri Yake ichava navo.

> 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.

> Uye havachazozvisvibisizve nezvifananidzo zvavo, kana nezvinonyangadza zvavo, kana nekumwe kudarika kwavo kupi nokupi; asi ndichavaponesa ndichivabudisa munzvimbo dzavo dzose dzavaigara, madzakatadzira, uye ndichavanatsa; saizvozvo vachava vanhu vangu, uye ini ndichava Mwari wavo. Uye Dhavhidhi muranda wangu achava mambo pamusoro pavo; uye vose vachava nomufudzi mumwe; ivo vachafambawo mukutonga kwangu, nokuchengeta zvirevo zvangu, nokuzviita. Uye vachagara munyika yandakapa Jakobho muranda wangu, maigara madzibaba enyu; uye vachagaramo, ivo, navana vavo, navana vavana vavo nokusingaperi; uye Dhavhidhi muranda wangu achava muchinda wavo nokusingaperi. Uyezve ndichaita sungano yorugare navo; ichava sungano isingaperi navo; uye ndichavaisa, nokuvawanza, uye ndichaisa nzvimbo yangu tsvene pakati pavo nokusingaperi. Tabhenakeri rangu richavapowo; hongu, ini ndichava Mwari wavo, uye ivo vachava vanhu vangu. Uye vahedheni vachaziva kuti ini Jehovha ndinonatsa Israeri, kana nzvimbo yangu tsvene yava pakati pavo nokusingaperi. Ezekieri 37:23–28.

Ezekiel chapter thirty-seven is providing a very detailed presentation of the sealing of the one hundred and forty-four thousand. The two sticks that are to become one nation when divinity is combined with humanity, and they will have a king over them. The one nation is God’s church of the last days, who are the one hundred and forty-four thousand. The two sticks are the two periods of scattering for the northern and southern kingdoms of Israel. Those two sticks are those who Paul identifies as the “body,” when he also identifies Christ as the “head” of that body. Ezekiel identifies Paul’s “head,” as “king David,” and the “body,” as “one nation.”

Isahluko samashumi amathathu anesikhombisa sikaHezekeli sinikeza ukwethulwa okuningiliziwe kakhulu kokubekwa uphawu kwabakhulu abayizinkulungwane eziyikhulu namashumi amane nane. Izinti ezimbili ezizakuba yisizwe esisodwa lapho ubuNkulunkulu buhlanganiswa nobuntu, futhi ziyakuba lenkosi phezu kwazo. Leso sizwe esisodwa liyibandla likaNkulunkulu lezinsuku zokugcina, elingabakhulu abayizinkulungwane eziyikhulu namashumi amane nane. Lezo zinti ezimbili ziyizikhathi ezimbili zokuhlakazeka kwemibuso yasenyakatho neyaseningizimu ka-Israyeli. Lezo zinti ezimbili yilabo uPhawuli abachaza ngokuthi “umzimba,” lapho futhi echaza uKristu ngokuthi “inhloko” yalowo mzimba. UHezekeli uchaza “inhloko” kaPhawuli ngokuthi “inkosi uDavide,” kuthi “umzimba” awuchaze ngokuthi “isizwe esisodwa.”

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.

Mushumo wakapiwa kuAdventismu muna 1856, sezvazvinomiririrwa nenhevedzano isina kupedzwa yaHiram Edson pamusoro pe“nguva nomwe” muna 1856, Edson anonongedzera kuna Isaya, chitsauko chechinomwe, chiporofita chemakore makumi matanhatu namashanu sechinhu cheBhaibheri chinorehwa pakutsinhira nzvimbo dzokutangira dzenguva dzose mbiri dze“nguva nomwe.” Chiporofita chenguva chemakore makumi matanhatu namashanu chinoiswa mumamiriro ezvinhu ane chakavanzika, akafanana nendima dziri mubhuku raZvakazarurwa dzinoti, “ane nzeve, ngaanzwe.” Kana une meso anogona kuona, nenzeve dzinogona kunzwisisa, pane chinhu chinoshamisa kwazvo mundima iyoyo.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Ngokuba inhloko yaseSiriya yiDamaseko, nenhloko yeDamaseko nguRezini; kuthi eminyakeni engamashumi ayisithupha nanhlanu u-Efrayimi aphihlizwe, angabe esaba yisizwe. Inhloko ka-Efrayimi yiSamariya, nenhloko yeSamariya iyindodana kaRemaliya. Uma ningakholwa, impela aniyikumiswa niqine. Isaya 7:8, 9.

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

Umprofita weminyaka engamatshumi ayisithupha lanhlanu waqala ngo-742 BC, njalo phakathi kwaleyo minyaka engamatshumi ayisithupha lanhlanu, eminyakeni elitshumi lesificaminwembili kamuva, ngo-723 BC, umbuso wasenyakatho ka-Israyeli wathunjelwa e-Asiriya; kwathi lapho leyo minyaka isiphela ngo-677 BC, uManase wathunjelwa eBhabhiloni. Leyo minyaka engamatshumi ayisithupha lanhlanu yaphinda yamelwa ekugcwalisekeni kokuphela kokuhlakazeka kwezizwe zombili, ezazizakuba luhlanga olulodwa endabeni kaHezekeli. Yaphawula, ngokulandelana, iminyaka ka-1798, 1844, lo-1863. Emavesini achaza umlayezo owenqatshwa ngo-1863 kukhona isambulo esikhethekileyo sesiprofetho, lapho umprofita ebekwe khona.

It is the revelation that the “head” of a nation is its capital city, and that the “head” of the capital city is the king. It provides two witnesses to this revelation, and then brings the entire prophecy and revelation to a conclusion with the enigma that, “If ye will not believe, surely ye shall not be established.” If you do not believe that the king is the head, and that the head is the capital city, then you will not be established.

Ndivumbulutso ya leswaku “nhloko” ya tiko i doroba-ra-nkulu ra rona, naswona “nhloko” ya doroba-ra-nkulu i hosi. Yi nyika timbhoni timbirhi eka ndivumbulutso leyi, kutani yi hetelela vuprofeta hinkwabyo ni ndivumbulutso hi xihundla lexi nge: “Loko mi nga tshembi, hakunene a mi nge tiyiseki.” Loko mi nga tshembi leswaku hosi i nhloko, ni leswaku nhloko i doroba-ra-nkulu, kutani a mi nge tiyiseki.

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.

Taifa la Ezekieli linalozalishwa kwa kuunganisha vijiti viwili vya falme za kaskazini na kusini, lilipaswa kuwa na mfalme, ambaye ni kichwa, ambaye ni mji mkuu wa taifa hilo. Kifungu chote cha Ezekieli kinanena juu ya tabia za kinabii za kutiwa muhuri kwa wale mia moja arobaini na nne elfu, jambo linalowakilisha kuunganishwa pamoja kwa Uungu na ubinadamu katika kipindi cha mlio wa tarumbeta ya saba ya Uislamu ya ole ya tatu.

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.

Mazuva ekuridzwa kweHwamanda yeChinomwe, muna Zvakazarurwa chitsauko chegumi, akatanga pakange pava kuda kuva “nguva isisipo,” iro raiva zuva ra22 Gumiguru, 1844, apo mutumwa wechitatu akasvika. Panguva iyoyo Johani akanzwa kuvava kwezuva iroro, uye ipapo-ipapo akaudzwa kuyera temberi, asi kusiya nhoroondo yemakore ane chiuru nemazana maviri namakumi matanhatu yokutsikwa-tsikwa kwenzvimbo tsvene neuto, nokuti nguva iyoyo yakanga yakapiwa kuvaHedheni.

> 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.

> Zvino mutumwa wandakaona amire pamusoro pegungwa nepamusoro penyika akasimudzira ruoko rwake kudenga, akapika naIye anorarama nokusingaperi-peri, akasika denga nezvinhu zviri mariri, nenyika nezvinhu zviri mairi, negungwa nezvinhu zviri mariri, kuti nguva haichazovipozve; asi mumazuva enzwi romutumwa wechinomwe, paachatanga kuridza hwamanda, chakavanzika chaMwari chichapedziswa, sezvaakazivisa kuvashumiri vake, vaporofita. Zvino inzwi randakanzwa richibva kudenga rakataura neni zvakare, richiti, Enda utore kabhuku kakazaruka kuri muruoko rwomutumwa amire pamusoro pegungwa nepamusoro penyika.

> 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.

> Ndzi ya eka ntsumi, ndzi ku eka yena: “Ndzi nyike buku leyitsongo.” Kutani a ku eka mina: “Yi teke, u yi dya hinkwayo; yi ta endla khwiri ra wena ku bava, kambe enon’wini wa wena yi ta nandziha ku fana ni vulombe.” Kutani ndzi teka buku leyitsongo evokweni ra ntsumi, ndzi yi dya hinkwayo; naswona enon’wini wa mina a yi nandziha ku fana ni vulombe; kambe kuteloko ndzi yi dyile, khwiri ra mina ri va ni ku bava. Kutani a ku eka mina: “U fanele ku tlhela u profeta emahlweni ka vanhu vo tala, ni matiko, ni tindzimi, ni tihosi.” Kutani ndzi nyikiwa lihlanga leri fanaka ni nhonga; naswona ntsumi yi yima, yi ku: “Pfuka, u pima tempele ra Xikwembu, ni alitari, ni lava gandzelaka kona. Kambe rivala leri nga ehandle ka tempele u ri siya, u nga ri pimi; hikuva ri nyikiwile eka Vamatiko; naswona muti lowo kwetsima va ta wu kandziya hi milenge tin’hweti ta makume mune na timbirhi.” Nhlavutelo 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.

Tembere iro Johane aifanira kuyera musi wa22 Gumiguru 1844, ndiyo tembere yaiva navanamati “mukati mayo.” Ruvanze rwacho rwaifanira kusiyiwa parutivi. Tembere ine aritari, uyezve ine vanamati mukati mayo, ndiyo nzvimbo tsvene yesanctuary yokudenga. Kwaiva nearitari muruvanze, asi iyo yaifanira kusiyiwa parutivi; saka imwe chete aritari yasara musanctuary yaMwari ndiyo aritari yezvinonhuhwira iri muNzvimbo Tsvene. Pakusvika kwengirozi yechitatu muna 1844, uko kwakafananidzira kusvika kwengirozi yechitatu pakutanga kwenguva yokuiswa chisimbiso musi wa11 Gunyana 2001, tembere yacho yaingova namakamuri maviri chete.

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.

Nzvimbo Tsvene yakanga iri chiratidzo cheChechi, iyo Pauro anotsanangura somuviri, uye Nzvimbo Tsvenetsvene yakanga iri chiratidzo chomusoro womuviri. Nzvimbo Tsvene chiratidzo chouvanhu, uye Nzvimbo Tsvenetsvene chiratidzo chouMwari. Aritari, noutsi hwakakwira kubva paaritari, hukasimuka hukapinda muNzvimbo Tsvenetsvene, zvinomiririra poindi apo uvanhu hwakabatana nouMwari. Vanhu vanogona chete kupinda muNzvimbo Tsvenetsvene nokutenda, asi ruzivo rwavanhu vakatendeka runowanikwa muNzvimbo Tsvene.

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.

Imomo vanofanira kudya Shoko raMwari, sezvinomiririrwa nezvingwa zviri patafura yechingwa chokuratidza. Imomo vanofanira kurega chiedza chavo chichivhenekera pamberi pavanhu, nokukudza Baba vavo vokudenga, sezvinomiririrwa nechigadziko chemwenje chine matavi manomwe, chatinoziviswa kuti chinomirira Kereke. Imomo vanofanira kubatana noumwari sezvo minyengetero yavo ichikwira, pamwe chete nokunaka kwaKristu, ichipinda pamberi chaipo poUmwari.

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.

Kubva muna 1798 kusvika muna 1844, Mugadziri weTemberi akasimudza temberi younhu yaaida kubatanidza netemberi Yake youmwari, asi vanhu vakamukira. Kubva muna 2001, ari kusimudzazve temberi younhu, inomiririrwa sevane zviuru zana namakumi mana nezvina. Maererano naEzekieri, “mambo Dhavhidhi” ndiye achabata ushe pamusoro porudzi, rwunoshandurwa kubva mumupata wamapfupa akaoma akafa eRaodhikia, ruchiva hondo ine simba inosimudzwa sechiratidzo panguva yomutemo weSvondo uri kuuya nokukurumidza.

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.

Umambo hwokumaodzanyemba hwaJudha ndihwo hwaiva neguta guru reJerusarema, uye rudzi, mambo, neguta guru zvinomiririra “musoro.” Zvirokwazvo kana muchitenda, muchasimbiswa. Muukama huripo pakati poumambo hwokumusoro nouchokumaodzanyemba, Judha ndiye “musoro”; ndimo maiva neguta guru, uye ndiro guta rakasarudzwa naIshe kuti aise zita ravo. Umambo hwokumusoro hwaiva “muviri.” Nemhaka yokutsauka kwaSoromoni, Ishe vakamutsira Soromoni vavengi. Mumwe wavavengi ivavo aiva Jerobhoamu, akazova mambo wokutanga woumambo hwokumusoro hweIsraeri hwakanga hwakamukana.

> 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:)

> Zvino Jerobhoamu mwanakomana waNebhati, muEfurati weZeredha, muranda waSoromoni, zita ramai vake riri Zerua, chirikadzi, iyeyuwo akasimudzira ruoko rwake kuzorwa namambo. Uye ichi ndicho chakaita kuti asimudzire ruoko rwake kuzorwa namambo: Soromoni wakavaka Miro, akagadzirisazve pakaputsika paguta raDhavhidhi baba vake. Uye murume uyu Jerobhoamu wakanga ari gamba rine simba; Soromoni paakaona jaya iri kuti raishingaira, akariisa kuti rive mutariri wezvose zvaibatwa neimba yaJosefa. Zvino zvakaitika panguva iyoyo, Jerobhoamu paakabuda muJerusarema, kuti muporofita Ahija muShiro akamuwana munzira; iye wakanga akafuka nguo itsva; uye vari vaviri vavo vari voga musango. Ahija akabata nguo itsva yakanga iri paari, akaibvarura kuita zvidimbu gumi nezviviri; akati kuna Jerobhoamu, Zvitore zvidimbu gumi; nokuti zvanzi naJehovha, Mwari waIsraeri, Tarira, ndichabvarura ushe ndichahubvisa muruoko rwaSoromoni, ndikupe marudzi gumi; (asi iye achava norudzi rumwe nokuda kwomuranda wangu Dhavhidhi, uye nokuda kweJerusarema, guta randakatsaurira pakati pamarudzi ose aIsraeri:)

> 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.

> Nokuti vandisiya, vakanamata Ashtoreti mwarikadzi wamwari wavaZidhoniya, naKemoshi mwari wavaMoabhu, naMilikomu mwari wavana vaAmoni, uye havana kufamba munzira dzangu, kuita zvakarurama pamberi pangu, nokuchengeta zvirevo zvangu nemitongo yangu, sezvakaitwa naDhavhidhi baba vake. Kunyange zvakadaro handizobvisi umambo hwose muruoko rwake; asi ndichamuita muchinda mazuva ose oupenyu hwake nokuda kwaDhavhidhi muranda wangu, wandakasarudza, nokuti akachengeta mirayiro yangu nezvirevo zvangu. Asi ndichabvisa umambo muruoko rwomwanakomana wake, ndigohupa kwauri, iwo marudzi gumi. Asi kumwanakomana wake ndichapa rudzi rumwe, kuti Dhavhidhi muranda wangu agare ane chiedza pamberi pangu nguva dzose muJerusarema, guta randakazvisarudzira kuti ndiise zita rangu imomo. 1 Madzimambo 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.

Rudzi rwakagadzirwa apo Ezekieri akabatanidza tsvimbo mbiri rwaifanira kuva na“Dhavhidhi” samambo, uye Dhavhidhi aitonga ari muJerusarema, iro guta guru rakasarudzwa naMwari kuti aise zita Rake mariri. Marudzi gumi okuchamhembe akanga ari chiratidzo chomutumbi, uye Jerusarema chakanga chiri chiratidzo chomusoro. Nemhaka yezvivi zvaManase, Judha akatapwa akaendeswa kuBhabhironi muna 677 BC, nokudaro zvichitanga kupararira kwe“nguva nomwe” pamusoro poushe hwokumaodzanyemba. Panguva iyoyo Ishe akaramba Jerusarema.

> 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.

> නමුත් මනාස්සේ ඔහු උදෙසා ඇති කළ සියලු උද්දීපන හේතුවෙන් යූදාට විරුද්ධව ඔහුගේ කෝපය දැල්වූ මහත් උදහසේ දාරුණ්‍යයෙන් ස්වාමින්වහන්සේ හැරී ගියේ නැත. තවද ස්වාමින්වහන්සේ මෙසේ පැවසූ සේක: “මම ඉශ්‍රායෙල් ඉවත් කළාක් මෙන් යූදාද මාගේ දෘෂ්ටිය ඉදිරියෙන් ඉවත් කරමි; තවද මම තෝරාගත් මේ යෙරුසලෙම් නගරයත්, ‘මාගේ නාමය එහි වේ’ යැයි මා කී ගෘහයත් ප්‍රතික්ෂේප කරමි.” 2 රාජාවලිය 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.

Kwanga kuri mu “nzu” i Yerusalemu aho Yahisemo gushyira izina rye, kandi umujyi n’inzu byaranzwe no kwangwa, ariko Zekariya yatanze isezerano ry’uko Uwiteka azongera guhitamo Yerusalemu.

> 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.

> එවිට සමිඳාණන්වහන්සේගේ දූතයා උත්තර දෙමින් මෙසේ කීවේය: “සේනාධිපති සමිඳාණන්වහන්ස, ඔබ වහන්සේ කෙරෙහි කෝපව සිටි මේ හැත්තෑ අවුරුදු කාලය තුළ යෙරුසලමටත් යූදා නගරවලටත් ඔබ වහන්සේ දයාව නොදක්වන්නේ තව කොපමණ කාලයක්ද?” එවිට සමිඳාණන්වහන්සේ මා සමඟ කතා කළ දූතයාට යහපත් වචනද සැනසීමේ වචනද ප්‍රකාශ කළ සේක. එවිට මා සමඟ සංවාද කළ දූතයා මට මෙසේ කීවේය: “ඝෝෂා කරමින් මෙසේ කියන්න: ‘සේනාධිපති සමිඳාණන්වහන්සේ මෙසේ වදාරන සේක: මම යෙරුසලම සඳහාත් සියෝනය සඳහාත් මහත් ඊර්ෂ්‍යාවකින් ඊර්ෂ්‍යා වෙමි. තවද සුවසේ සිටින ජාතීන් කෙරෙහි මම ඉතාමත් අතිශයින් උදහස්ව සිටිමි; මක්නිසාද මම ස්වල්පයක් පමණක් උදහස්ව සිටියෙමි, නමුත් ඔවුහු පීඩාව වැඩි කිරීමට සහාය වූහ. එබැවින් සමිඳාණන්වහන්සේ මෙසේ වදාරන සේක: මම දයාවලින් යුතුව යෙරුසලමට නැවත පැමිණියෙමි; සේනාධිපති සමිඳාණන්වහන්සේ වදාරන සේක, මාගේ ගෘහය එහි ගොඩනැගෙන්නේය, යෙරුසලම මත මිනුම් රැහැණිය දිගහරිනු ලබන්නේය.’”

> 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.

> “Dana achidanidzawo, uchiti, Zvanzi naJehovha wehondo: Maguta angu achapararirazve nokuda kwokubudirira; uye Jehovha achanyaradzazve Zioni, uye achasarudzazve Jerusarema. Ipapo ndakasimudza meso angu ndikatarira, uye tarira, nyanga ina. Ndikati kumutumwa waitaura neni, Izvi ndizvo zvipi? Iye akandipindura, akati, Idzi ndidzo nyanga dzakaparadzira Judha, Israeri, neJerusarema. Zvino Jehovha akandiratzawo vapfuri vana. Ipapo ndikati, Ava vauyirei? Iye akataura, achiti, Idzi ndidzo nyanga dzakaparadzira Judha, zvokuti hakuna munhu akasimudza musoro wake; asi ava vauya kuzodzityisa, kudzinga nyanga dzavaHedheni, dzakasimudza nyanga yadzo pamusoro penyika yaJudha kuti dziiparadzire.”

> 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 ri ni ngoti yo pima evokweni ra yena. Kutani ndzi ku: “U ya kwihi?” A ku eka mina: “Ndzi ya pima Yerusalema, leswaku ndzi vona ku anama ka rona ni ku leha ka rona.” Kutani waswivo, ntsumi leyi a vulavula na mina yi huma, kutani ntsumi yin’wana yi huma ku ya hlangana na yona, yi ku eka yona: “Tsutsuma, u ya byela jaha leri, u ku: ‘Yerusalema yi ta akiwela ku fana ni miti leyi nga riki na makhumbi hikwalaho ka vunyingi bya vanhu ni swifuwo leswi nga ta va eka yona. Hikuva mina,’ ku vula Yehovha, ‘ndzi ta va rirhangu ra ndzilo ku yi rhendzela hinkwako, naswona ndzi ta va ku vangama exikarhi ka yona.’” “Hoyoo! Hoyoo! Humani, mi baleka etikweni ra le n’walungu,” ku vula Yehovha, “hikuva ndzi mi hangalasile ku fana ni mimoya ya mune ya matilo,” ku vula Yehovha. “Tihlamuleni, n’wina Siyoni, n’wina mi tshamaka ni nhwanyana wa Babilona.” Hikuva Yehovha wa mavandla u vula leswi: “Endzhaku ka ku vangama u ndzi rhumile eka matiko lawa ma mi phangeke; hikuva loyi a mi khumbaka u khumba ribebetana ra 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.

> Nokuti, tarisa, ndichavazungunusira ruoko rwangu, uye vachava chinhu chokupambwa kuvaranda vavo; zvino muchaziva kuti Jehovha wehondo ndiye andituma. Imbai uye mufare, iwe mwanasikana weZioni; nokuti, tarira, ndinouya, uye ndichagara pakati pako, ndizvo zvinotaura Jehovha. Uye ndudzi zhinji dzichabatanidzwa kuna Jehovha nezuva iro, uye dzichava vanhu vangu; uye ndichagara pakati pako, zvino uchaziva kuti Jehovha wehondo ndiye andituma kwauri. Uye Jehovha achagara nhaka yaJudha, mugove wake munyika tsvene, uye achasarudzazve Jerusarema. Nyararai, imi mose vane nyama, pamberi paJehovha; nokuti amuka kubva paugaro hwake hutsvene. Zekaria 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.

Zvitsidzo zvaIshe zvekuzosarudzazve Jerusarema zvakazadzikiswa apo Israeri yekare yakavakazve Jerusarema mushure mekutapwa kwayo muBhabhironi, asi vaporofita vanotaura zvikuru pamusoro pamazuva okupedzisira kupfuura mazuva avairarama maari. Ishe “akamutswa achibva mutemberi yake tsvene,” musi wa22 Gumiguru, 1844, apo akasimuka akabva paNzvimbo Tsvene akaenda paNzvimbo Tsvene-tsvene, panguva iyo “nyama yose” yaifanira “kunyarara” pamberi paShe,” nokuti Zuva Rokuyananisa rechimiro chaicho rakanga rasvika, zvichienderana naHabhakuki 2:20.

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

> Asi Jehovha ari mutemberi yake tsvene; nyika yose ngainyarare pamberi pake. Habhakuki 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.

Panguva iyoyo, Johane muchitsauko chegumi nerimwe chaZvakazarurwa akaudzwa kuyera temberi, iyo Zekaria akaona paaka“simudzazve” “meso” ake, akatarira, uye tarira, munhu akanga ane rwodzi rwokuyera muruoko rwake. Zvino Zekaria akati, “Munoenda kupi?” Uye Johane akati kuna Zekaria, “Kuyera Jerusarema, kuti ndione upamhi hwaro, uye kuti urefu hwaro hwakadini.” Nhoroondo yokuvakwazve kweJerusarema mushure mokutapwa kwamakore makumi manomwe, uye nhoroondo yakatanga muna 1798 asi ikaguma mukupandukira pakasvika ngirozi yechitatu muna 1844, zvose zviri zviviri zvinoratidza basa rakatanga musi waGunyana 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.

Ubukhosi obusemazantsi, isixeko saseYerusalem, kunye nokumkani uDavide, zonke zingulo “ntloko” apho isimilo sikaThixo simele ukubonakaliswa khona. Ubukhosi obusemantla bumela “umzimba”, yaye xa iNkosi yagqiba ekubeni iphinde “ibe nenceba ngeYerusalem” kwaye “iyithuthuzele” kwaye iphinde “iyinyule”, ibonisa ukutywinwa kwamawaka alikhulu anamashumi amane anesine, oku kuquka ukudityaniswa kwamathambo awomileyo afileyo aseLawodike, kuze emva koko kubekho ukuvuselelwa kwaloo mathambo abe ngumkhosi onamandla.

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.

Basa iroro rinomiririrwa muna Ezekieri chitsauko makumi matatu nezvinomwe, uye rinomiririrwa noushe hwokumusoro nohwekumaodzanyemba, izvo zvinopa fananidzo yebasa rokuzadzisa chipikirwa chesungano chokunyora murau Wake pamwoyo nomupfungwa dzavana zana namakumi mana nezvina zvuru. Pamatanda maviri iwayo, rimwe chete, uye rimwe chete bedzi, ndiro rinozivikanwa somusoro; uye kana muchitenda, kana meso enyu achigona kuona uye nzeve dzenyu dzichigona kunzwisisa, izvi zvinoratidza rimwe danda seriri muviri.

We will continue this study in the next article.

Ticharamba nechidzidzo ichi munyaya inotevera.

> “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.

> “Pahwaro hwakavambwa naKristu amene, vaapostora vakavaka kereke yaMwari pamusoro pawo. MuMagwaro, mufananidzo wokuvakwa kwetemberi unowanzoshandiswa kuratidza kuvakwa kwekereke. Zekariya anoreva kuna Kristu seDavi rinofanira kuvaka temberi yaJehovha. Anotaura pamusoro peVemamwe marudzi seanobatsira mubasa iri achiti, ‘Avari kure vachauya vakavaka mutemberi yaJehovha;’ uye Isaya anozivisa achiti, ‘Vana vavatorwa vachavaka masvingo ako.’ Zekariya 6:12, 15; Isaya 60:10.”

> “Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.

> Achiandika kuhusu kujengwa kwa hekalu hili, Petro asema, “Mkimjia yeye, aliye jiwe lililo hai, lililokataliwa kweli na wanadamu, bali teule kwa Mungu, lenye thamani kuu, ninyi nanyi, kama mawe yaliyo hai, mnajengwa kuwa nyumba ya rohoni, ukuhani mtakatifu, ili kutoa dhabihu za rohoni, zinazokubaliwa na Mungu kwa njia ya Yesu Kristo.” 1 Petro 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.

> “Mu migodi y’isi y’Abayuda n’Abanyamahanga ni ho intumwa zakoreye, zikuramo amabuye yo gushyirwa ku musingi. Mu ibaruwa Pawulo yandikiye abizera bo muri Efeso yaravuze ati: ‘Nuko none ntimukiri abanyamahanga n’abasuhuke, ahubwo muri abaturage bagenzi b’abera, kandi abo mu rugo rw’Imana; kandi mwubatswe ku musingi w’intumwa n’abahanuzi, Kristo Yesu ubwe ari we buye rikomeza imfuruka rikuru; muri we inyubako yose, ihujwe neza, ikurira ibe urusengero rwera mu Mwami: kandi muri we namwe mwubakanwa hamwe ngo mube ubuturo bw’Imana kubw’Umwuka.’ Abefeso 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.

> Uye akanyorera vaKorinde akati: “Maererano nenyasha dzaMwari dzandakapiwa, somuvaki akachenjera, ndakateya nheyo, uye mumwe anovaka pamusoro payo. Asi munhu mumwe nomumwe ngaachenjere kuti anovaka sei pamusoro payo. Nokuti hapana munhu angateya imwe nheyo, kunze kweyakatoteywa, iyo iri Jesu Kristu. Zvino kana munhu achivaka pamusoro penheyo iyi goridhe, sirivha, mabwe anokosha, matanda, uswa, hundi; basa romunhu mumwe nomumwe richaratidzwa pachena; nokuti zuva richazvizivisa, nokuti richazarurwa nomoto; uye moto uchaedza basa romunhu mumwe nomumwe kuti ndorudzii.” 1 VaKorinde 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.

> “Vapostora vakavaka pamusoro pechivako chakasimba, iro Dombo reNguva Dzakare. Pahwaro uhwu vakaunza mabwe avakacherwa kubva munyika. Vavaki havana kushanda vasina zvipingamupinyi. Basa ravo rakaitwa rakaoma zvikuru nokuda kwekupikiswa nevavengi vaKristu. Vaifanira kurwisana nokusarura kwechitendero, rusaruro, neruvengo rweavo vakanga vachivaka pamusoro penheyo yenhema. Vazhinji vaishanda savavaki vekereke vaigona kufananidzwa nevavaki vorusvingo mumazuva aNehemia, avo vakanyorerwa zvichinzi: ‘Avo vakanga vachivaka parusvingo, navaitakura mitoro, pamwe chete navaiisa mutoro, mumwe nomumwe aibata basa norumwe ruoko rwake, uye norumwe ruoko akabata chombo.’ Nehemia 4:17.” Mabasa avaApostora, 595–597.

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