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

Kitabu cha Danieli - Nambari Mia Moja Hamsini

Interpretation of Ezekiel 37 and Its Relevance to the Last Days

Ufafanuzi wa 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.

Baada ya Ezekieli kueleza mchakato wa mataifa mawili kuungana kuwa moja, kisha anabainisha kwamba taifa hilo litatawaliwa na Mfalme Daudi, na kwamba ataingia agano nao na kwamba maskani yake itakuwa pamoja nao.

> 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.

> Wala hawatajitia tena unajisi kwa sanamu zao, wala kwa machukizo yao, wala kwa maasi yao yo yote; bali nitawaokoa kutoka katika maskani zao zote walimotenda dhambi, nami nitawatakasa; hivyo watakuwa watu wangu, nami nitakuwa Mungu wao. Nao Daudi mtumishi wangu atakuwa mfalme juu yao; nao wote watakuwa na mchungaji mmoja; nao watatembea katika hukumu zangu, na kushika amri zangu, na kuzitenda. Nao watakaa katika nchi niliyompa Yakobo mtumishi wangu, ambayo baba zenu walikaa; nao watakaa humo, wao na watoto wao na watoto wa watoto wao milele; na mtumishi wangu Daudi atakuwa mkuu wao milele. Tena nitafanya agano la amani nao; litakuwa agano la milele pamoja nao; nami nitawaweka na kuwazidisha, nami nitaweka patakatifu pangu katikati yao milele. Maskani yangu nayo itakuwa pamoja nao; naam, nitakuwa Mungu wao, nao watakuwa watu wangu. Nayo mataifa yatajua ya kuwa mimi Bwana nawafanya Israeli kuwa watakatifu, patakatifu pangu litakapokuwa katikati yao milele. Ezekieli 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.”

Ezekieli sura ya thelathini na saba inatoa maelezo ya kina sana kuhusu kutiwa muhuri kwa mia na arobaini na nne elfu. Fito mbili ambazo zitakuwa taifa moja wakati uungu unapounganishwa na ubinadamu, nao watakuwa na mfalme juu yao. Hilo taifa moja ni kanisa la Mungu la siku za mwisho, ambao ndio mia na arobaini na nne elfu. Fito hizo mbili ni vipindi viwili vya kutawanywa kwa falme za kaskazini na kusini za Israeli. Fito hizo mbili ni wale ambao Paulo anawaitambua kama "mwili," wakati huo huo akimtambua Kristo kama "kichwa" cha mwili huo. Ezekieli anabainisha "kichwa" cha Paulo kuwa "mfalme Daudi," na "mwili" kuwa "taifa moja."

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.

Katika ujumbe uliotolewa kwa Uadventista mwaka 1856, kama unavyowakilishwa na mfululizo usiokamilika kuhusu "mara saba" wa Hiram Edson mwaka 1856, Edson anarejelea unabii wa Isaya, sura ya saba, wa miaka sitini na mitano kuwa alama ya rejea ya kibiblia kwa sehemu za mwanzo za vipindi vyote viwili vya "mara saba". Unabii wa muda wa miaka sitini na mitano umewekwa katika muktadha wa mafumbo, unaofanana na vifungu katika kitabu cha Ufunuo vinavyosema, "Yeye aliye na masikio na asikie." Ikiwa una macho yanayoweza kutambua, na masikio yanayoweza kuelewa, kuna jambo la ajabu sana katika kifungu hicho.

> 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.

> Kwa maana kichwa cha Shamu ni Dameski, na kichwa cha Dameski ni Resini; na ndani ya miaka sitini na mitano Efraimu atavunjika, asiwe watu tena. Na kichwa cha Efraimu ni Samaria, na kichwa cha Samaria ni mwana wa Remalia. Msipoamini, kwa hakika hamtathibitika. 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.

Unabii wa miaka sitini na mitano ulianza mwaka 742 K.K., na ndani ya miaka hiyo sitini na mitano, miaka kumi na tisa baadaye, mnamo 723 K.K., ufalme wa kaskazini wa Israeli ulitekwa na kupelekwa utumwani na Ashuru, na miaka hiyo ilipokoma mwaka 677 K.K., Manase alichukuliwa mateka na Babeli. Miaka hiyo sitini na mitano pia iliwakilishwa katika utimilifu wa kukoma kwa kutawanyiko la yale mataifa mawili, ambayo yangekuwa fito moja katika simulizi la Ezekieli. Ziliashiria miaka ya 1798, 1844 na 1863, mtawalia. Katika mistari inayotambua ujumbe uliokataliwa mwaka 1863 kuna ufunuo maalum wa kinabii ambamo unabii huo umewasilishwa.

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.

Ni ufunuo kwamba "kichwa" cha taifa ni mji mkuu wake, na kwamba "kichwa" cha mji mkuu ni mfalme. Ufunuo huo hutoa mashahidi wawili wa ufunuo huu, kisha unahitimisha unabii na ufunuo mzima kwa fumbo kwamba, "Kama hamtaamini, hakika hamtaimarishwa." Msipoamini kwamba mfalme ndiye kichwa, na kwamba kichwa ni mji mkuu, basi hamtaimarishwa.

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 lililotokana na kuunganishwa kwa fito mbili za falme za kaskazini na kusini, lilipaswa kuwa na mfalme, ambaye ni kichwa, ambacho ni mji mkuu wa taifa. Ufungu mzima wa Ezekieli unazungumzia sifa za kinabii za kutiwa muhuri kwa elfu mia moja arobaini na nne, kunakowakilisha kuunganika kwa Uungu na ubinadamu katika kipindi cha kupigwa kwa tarumbeta ya saba ya Uislamu ya ole wa 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.

Siku za kupigwa kwa Tarumbeta ya Saba, katika Ufunuo sura ya kumi, zilianza wakati ambapo kulipaswa kuwa “hakutakuwa tena wakati,” ambayo ilikuwa tarehe 22 Oktoba 1844, wakati malaika wa tatu alipowasili. Wakati huo Yohana akaonja uchungu wa tarehe hiyo, na hapo hapo akaambiwa apime hekalu, lakini aache nje historia ya miaka elfu moja mia mbili na sitini ya kukanyagwa kwa mahali patakatifu na jeshi, kwa maana kipindi hicho kilitolewa kwa Mataifa.

> 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.

> Na yule malaika niliyemwona akisimama juu ya bahari na juu ya nchi alinua mkono wake kuelekea mbinguni, akaapa kwa yeye aishiye milele na milele, aliyeziumba mbingu, na vitu vilivyomo ndani yake, na nchi, na vitu vilivyomo ndani yake, na bahari, na vitu vilivyomo ndani yake, ya kwamba wakati hautakuwapo tena; bali katika siku za sauti ya malaika wa saba, atakapoanza kupaza sauti, siri ya Mungu itakamilika, kama alivyowatangazia watumishi wake manabii. Na ile sauti niliyoisikia kutoka mbinguni ikanena nami tena, ikaniambia, Nenda ukakitwae kile kitabu kidogo kilicho wazi kilicho mkononi mwa yule malaika anayesimama juu ya bahari na juu ya nchi.

> 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.

> Nikamwendea yule malaika, nikamwambia, Nipe kile kitabu kidogo. Naye akaniambia, Kichukue, ukile; nacho kitakuwa chungu tumboni mwako, bali kinywani mwako kitakuwa kitamu kama asali. Nikakitwaa kile kitabu kidogo kutoka mkononi mwa malaika, nikakila; nacho kilikuwa kinywani mwangu kitamu kama asali; na mara tu nilipokila, tumbo langu likawa chungu. Naye akaniambia, Imekupasa kutabiri tena juu ya watu wengi, na mataifa, na lugha, na wafalme. Nami nikapewa mwanzi mfano wa fimbo; na yule malaika akasimama, akisema, Inuka, upime hekalu la Mungu, na madhabahu, na wale waabuduo humo. Lakini ua ulio nje ya hekalu uache, wala usiupime; kwa maana umepewa Mataifa; nao wataukanyaga mji ule mtakatifu muda wa miezi arobaini na miwili. Ufunuo 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.

Hekalu ambalo Yohana alipaswa kulipima tarehe 22 Oktoba, 1844, lilikuwa hekalu ambalo lilikuwa na waabudu ndani yake. Ua lilipaswa kuachwa nje. Hekalu lenye madhabahu, ambalo pia lina waabudu ndani yake, ndilo Mahali Patakatifu katika patakatifu pa mbinguni. Kulikuwa na madhabahu katika ua, lakini hilo lilipaswa kuachwa, kwa hiyo madhabahu nyingine pekee katika patakatifu la Mungu ni madhabahu ya uvumba iliyoko katika Mahali Patakatifu. Kwa kuwasili kwa malaika wa tatu mwaka 1844, jambo ambalo liliashiria kuwasili kwa malaika wa tatu mwanzoni mwa wakati wa kutiwa muhuri mnamo Septemba 11, 2001, hekalu lilikuwa na vyumba viwili tu.

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.

Patakatifu palikuwa ishara ya Kanisa, ambalo Paulo analoliita mwili, na Patakatifu pa Patakatifu palikuwa ishara ya kichwa cha mwili. Patakatifu ni ishara ya ubinadamu, na Patakatifu pa Patakatifu ni ishara ya uungu. Madhabahu, na moshi uliopanda kutoka madhabahuni, ukapaa na kuingia katika Patakatifu pa Patakatifu, vinawakilisha mahali ambapo ubinadamu uliungana na uungu. Wanadamu wanaweza kuingia katika Patakatifu pa Patakatifu kwa imani tu, lakini uzoefu wa waaminifu upo katika Patakatifu.

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.

Huko wanapaswa kula Neno la Mungu, kama linavyowakilishwa na mikate iliyowekwa juu ya meza ya mikate ya wonyesho. Huko wanapaswa kuacha nuru yao ing’ae mbele za watu, na kumtukuza Baba yao wa mbinguni, kama kunavyowakilishwa na kinara cha taa chenye matawi saba, ambacho tumejulishwa kwamba kinawakilisha Kanisa. Huko wanapaswa kuungana na Uungu, wakati maombi yao yanapopaa pamoja na stahili za Kristo hadi katika uwepo wenyewe wa Uungu.

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.

Kuanzia 1798 hadi 1844, Mjenzi wa Hekalu aliliinua hekalu la ubinadamu ambalo Alikusudia kuliunganisha na hekalu Lake la uungu, lakini ubinadamu ukaasi. Kuanzia mwaka 2001, Yeye tena analiinua hekalu la ubinadamu, linalowakilishwa kama elfu mia arobaini na nne. Kulingana na Ezekieli, “mfalme Daudi” atatawala juu ya taifa, ambalo linageuzwa kutoka bonde la mifupa mikavu iliyokufa ya Walaodikia, na kuwa jeshi lenye nguvu linaloinuliwa kama bendera wakati wa sheria ya Jumapili inayokuja hivi karibuni.

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.

Ufalme wa kusini wa Yuda ndipo palipokuwapo mji mkuu wa Yerusalemu, na taifa, mfalme na mji mkuu vinawakilisha "kichwa." Hakika ukisadiki, utathibitika. Katika uhusiano kati ya falme za kaskazini na kusini, Yuda lilikuwa "kichwa"; ndiko kulikokuwapo mji mkuu, na Yerusalemu ndio mji ambao Bwana alichagua kuliweka Jina lake. Ufalme wa kaskazini ulikuwa "mwili". Kwa sababu ya uasi wa Solomoni, Bwana akawainua maadui dhidi ya Solomoni. Mmoja wa maadui hao alikuwa Yeroboamu, ambaye akawa mfalme wa kwanza wa ufalme uliogawanyika wa kaskazini wa Israeli.

> 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:)

> Na Yeroboamu mwana wa Nebati, Mwefraimu wa Zereda, mtumishi wa Sulemani, na jina la mama yake likiwa Zeruah, mwanamke mjane, hata yeye akainua mkono wake juu ya mfalme. Na sababu ya kuinua kwake mkono juu ya mfalme ilikuwa hii: Sulemani akaujenga Millo, na akaziziba nyufa za mji wa Daudi baba yake. Na yule mtu Yeroboamu alikuwa shujaa hodari; na Sulemani, alipoona kuwa kijana huyo ni mwenye bidii, akamweka kuwa msimamizi juu ya kazi yote ya nyumba ya Yosefu. Ikawa wakati huo, Yeroboamu alipotoka Yerusalemu, nabii Ahia, Mshiloni, akamkuta njiani; naye alikuwa amevaa vazi jipya; nao wawili walikuwa peke yao kondeni: Ndipo Ahia akalishika lile vazi jipya lililokuwa juu yake, akalipasua vipande kumi na viwili; Akamwambia Yeroboamu, Jitwalie vipande kumi; kwa maana Bwana, Mungu wa Israeli, asema hivi, Tazama, nitalirarua ufalme uitoke mkononi mwa Sulemani, nami nitakupa makabila kumi; (lakini atakuwa na kabila moja kwa ajili ya mtumishi wangu Daudi, na kwa ajili ya Yerusalemu, mji niliouchagua miongoni mwa makabila yote ya Israeli:)

> 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.

> Kwa sababu wameniacha, na wameiabudu Ashtorethi, mungu wa kike wa Wasidoni, Kemoshi, mungu wa Wamoabu, na Milkomu, mungu wa wana wa Amoni, wala hawakuenenda katika njia zangu, kutenda yaliyo mema machoni pangu, na kushika masharti yangu na hukumu zangu, kama alivyofanya Daudi baba yake. Walakini sitauchukua ufalme wote mikononi mwake; bali nitamweka awe mtawala siku zote za maisha yake kwa ajili ya Daudi mtumishi wangu, niliyemchagua, kwa sababu alishika amri zangu na masharti yangu; lakini nitauchukua ufalme kutoka mkononi mwa mwanawe, nami nitakupa wewe, yaani makabila kumi. Na kwa mwanawe nitampa kabila moja, ili Daudi mtumishi wangu awe na taa daima mbele zangu katika Yerusalemu, mji niliouchagua niweke jina langu humo. 1 Wafalme 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.

Taifa lililoundwa wakati Ezekieli alipounganisha fimbo mbili lilipaswa kuwa na "Daudi" kama mfalme, na Daudi alitawala kutoka Yerusalemu, mji mkuu ambapo Mungu alichagua kuweka Jina Lake. Makabila kumi ya kaskazini yalikuwa ishara ya mwili, na Yerusalemu ulikuwa ishara ya kichwa. Kwa sababu ya dhambi za Manase, Yuda alichukuliwa mateka Babeli mwaka 677 Kabla ya Kristo, na hivyo kuanzisha utawanyiko wa "nyakati saba" juu ya ufalme wa kusini. Wakati huo Bwana aliikataa Yerusalemu.

> 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.

> Walakini Bwana hakurejea kutoka kwa ukali wa hasira yake kuu; hasira yake iliwashwa juu ya Yuda kwa sababu ya yote aliyomchokoza nayo Manase. Naye Bwana akasema, Nitaiondoa Yuda pia mbele ya uso wangu, kama nilivyoiondoa Israeli, nami nitaikataa mji huu Yerusalemu niliouchagua, na nyumba ile ambayo nilisema, Jina langu litakuwa humo. 2 Wafalme 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.

Ilikuwa katika "nyumba" huko Yerusalemu ambako alichagua kuweka jina lake, na mji na nyumba vilitupiliwa mbali, lakini ahadi ilitolewa na Zakaria kwamba Bwana angeichagua tena 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.

> Kisha malaika wa Bwana akajibu na kusema, Ee Bwana wa majeshi, hata lini hutakuwa na rehema juu ya Yerusalemu na juu ya miji ya Yuda, ambayo umeghadhibikia miaka hii sabini? Naye Bwana akamjibu malaika aliyezungumza nami kwa maneno mema, yenye faraja. Basi yule malaika aliyezungumza nami akaniambia, Paaza sauti, ukisema, Hivi asema Bwana wa majeshi: Nina wivu mkuu kwa ajili ya Yerusalemu na kwa ajili ya Sayuni. Nami nimeghadhibika mno na mataifa walio katika raha; kwa kuwa nilikuwa nimeghadhibika kidogo tu, lakini wao wakaifanya taabu izidi. Kwa hiyo, hivi asema Bwana: Nimerudi Yerusalemu kwa rehema; nyumba yangu itajengwa ndani yake, asema Bwana wa majeshi, na kamba ya kupimia itanyoshwa juu ya Yerusalemu.

> 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.

> Lia tena, ukisema, Hivi asema Bwana wa majeshi: Miji yangu, kwa ustawi, itaenea tena; na Bwana atamfariji tena Sayuni, naye atamchagua tena Yerusalemu. Kisha nikainua macho yangu, nikaona; na tazama, pembe nne. Nikamuuliza yule malaika aliyekuwa akisema nami, Hizi ni nini? Akanijibu, Hizi ndizo pembe zilizotawanya Yuda, Israeli, na Yerusalemu. Kisha Bwana akanionyesha mafundi wanne. Ndipo nikasema, Hawa wamekuja kufanya nini? Naye akanena, akasema, Hizi ndizo pembe zilizomtawanya Yuda, hata hapakuwa na mtu aliyethubutu kuinua kichwa chake; lakini hawa wamekuja kuwatisha, kuziangusha pembe za Mataifa, zilizoinua pembe zao juu ya nchi ya Yuda ili kuisambaratisha.

> 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.

> Nikainua macho yangu tena, nikaangalia, na tazama, mtu alikuwa na kamba ya kupimia mkononi mwake. Ndipo nikasema, Waenda wapi? Akaniambia, Kuipimia Yerusalemu, ili nione upana wake ni kiasi gani, na urefu wake ni kiasi gani. Na tazama, yule malaika aliyesema nami akatoka, na malaika mwingine akatoka akamkuta, akamwambia, Kimbia, ukamwambie kijana huyu, ukisema, Yerusalemu itakaliwa kama miji isiyo na kuta kwa sababu ya wingi wa watu na wa mifugo iliyo ndani yake; kwa maana Mimi, asema Bwana, nitakuwa kwake ukuta wa moto kuizunguka pande zote, nami nitakuwa utukufu katikati yake. Haya, haya, tokeni, mkakimbie nchi ya kaskazini, asema Bwana; kwa kuwa nimewatawanya kama pepo nne za mbinguni, asema Bwana. Ujiokoe, Ee Sayuni, wewe ukaaye pamoja na binti wa Babeli. Kwa maana Bwana wa majeshi asema hivi; Baada ya utukufu amenituma mimi kwa mataifa waliowateka nyara ninyi; kwa kuwa yeye awagusaye ninyi hugusa mboni ya jicho lake.

> 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.

> Kwa maana, tazama, nitapunga mkono wangu juu yao, nao watakuwa nyara kwa watumishi wao; nanyi mtajua ya kwamba Bwana wa majeshi amenituma. Imba na shangilia, Ee binti Sayuni; kwa kuwa, tazama, naja, nami nitakaa katikati yako, asema Bwana. Na mataifa mengi wataambatana na Bwana siku ile, nao watakuwa watu wangu; nami nitakaa katikati yako, nawe utajua ya kuwa Bwana wa majeshi amenituma kwako. Naye Bwana atairithi Yuda, fungu lake, katika nchi takatifu, naye ataichagua Yerusalemu tena. Nyamazeni, enyi wenye mwili wote, mbele za Bwana; kwa maana ameinuka kutoka katika maskani yake matakatifu. 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.

Ahadi za Bwana za kuichagua tena Yerusalemu zilitimizwa wakati Waisraeli wa kale walipoijenga upya Yerusalemu baada ya utekwa wao huko Babeli, lakini manabii wanasema zaidi kuhusu siku za mwisho kuliko siku walizoishi. Bwana “alinyanyuka kutoka hekaluni pake takatifu,” mnamo Oktoba 22, 1844, aliposimama na kuhamia kutoka Mahali Patakatifu hadi Patakatifu pa Patakatifu, wakati huo “wanadamu wote” walipaswa “kunyamaza” mbele za Bwana, kwa kuwa Siku ya Upatanisho ya mfano wa kweli ilikuwa imewasili, sawasawa na Habakuki MBILI-ISHIRINI.

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

> Lakini Bwana yuko katika hekalu lake takatifu; nchi yote na inyamaze kimya mbele zake. Habakuki 2:20.

At that time, John in chapter eleven of Revelation was told to measure the temple, which Zechariah witnessed when he “lifted up” his “eyes again, and looked, and behold a man with a measuring line in his hand”. Then Zechariah said, “Whither goest thou?” And John said unto Zechariah, “To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.” The history of the rebuilding of Jerusalem after the seventy year captivity, and the history that began in 1798 but ended in rebellion when the third angel arrived in 1844, both identify the work that began on September 11, 2001.

Wakati huo, Yohana katika sura ya kumi na moja ya Ufunuo aliambiwa apime hekalu, jambo ambalo Zekaria alilishuhudia alipoinua tena macho yake, akaangalia, na tazama mtu mwenye kamba ya kupimia mkononi mwake. Kisha Zekaria akasema, “Unakwenda wapi?” Naye Yohana akamwambia Zekaria, “Kupima Yerusalemu, ili kuona upana wake ni kiasi gani, na urefu wake ni kiasi gani.” Historia ya kujengwa upya kwa Yerusalemu baada ya miaka sabini ya uhamisho, na historia iliyoanza mwaka 1798 lakini ikaishia katika uasi wakati malaika wa tatu alipowasili mwaka 1844, vyote viwili vinatambua kazi iliyoanza tarehe 11 Septemba 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.

Ufalme wa kusini, mji wa Yerusalemu, na mfalme Daudi vyote ni "kichwa" ambapo tabia ya Mungu inapaswa kudhihirishwa. Ufalme wa kaskazini unawakilisha "mwili", na Bwana alipoamua tena "kuhurumia Yerusalemu" na "kumfariji" na tena "kumchagua", hapo anabainisha kutia muhuri kwa wale mia arobaini na nne elfu, kunakohusisha kuunganishwa pamoja kwa mifupa mikavu na iliyokufa ya Laodikia, na baadaye kuhuishwa kwa mifupa hiyo kuwa jeshi lenye nguvu.

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.

Kazi hiyo imewakilishwa katika Ezekieli sura ya thelathini na saba, na imewakilishwa na falme za kaskazini na kusini, ambazo hutoa mfano wa kazi ya kutimiza ahadi ya agano ya kuandika Sheria Yake mioyoni na akilini mwa wale laki moja na arobaini na nne elfu. Kati ya fimbo mbili, moja tu ndiyo inayoainishwa kuwa kichwa, na ukiamini, ikiwa macho yako yanaweza kutambua na masikio yako yanaweza kufahamu, hili hutambulisha fimbo nyingine kuwa mwili.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “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.

> Juu ya msingi ambao Kristo mwenyewe alikuwa ameuweka, mitume walijenga kanisa la Mungu. Katika Maandiko, mfano wa ujenzi wa hekalu hutumiwa mara kwa mara kuonyesha ujenzi wa kanisa. Zekaria anamrejelea Kristo kama Chipukizi atakayejenga hekalu la Bwana. Anazungumza juu ya Mataifa wakisaidia katika kazi hiyo: 'Walioko mbali watakuja na kujenga katika hekalu la Bwana;' na Isaya atangaza, 'Wana wa wageni watajenga kuta zako.' Zekaria 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.

> Akiandika kuhusu ujenzi wa hekalu hili, Petro anasema, "Kwa yeye mkimjia, kama jiwe lililo hai, lililokataliwa kweli na wanadamu, lakini limechaguliwa na Mungu, tena lenye thamani, nanyi pia, kama mawe yaliyo hai, mnajengwa kuwa nyumba ya kiroho, ukuhani mtakatifu, mpate kutoa dhabihu za kiroho, zipendezazo kwa 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.

> Katika machimbo ya ulimwengu wa Wayahudi na wa Mataifa, mitume walifanya kazi kwa bidii, wakitoa mawe ya kuwekwa juu ya msingi. Katika barua yake kwa waumini wa Efeso, Paulo alisema, 'Basi sasa ninyi si wageni tena wala wahamiaji, bali ni wananchi pamoja na watakatifu, na watu wa nyumbani mwa Mungu; mmejengwa juu ya msingi wa mitume na manabii, naye Yesu Kristo mwenyewe ndiye jiwe kuu la pembeni; katika yeye jengo lote limeungamanishwa pamoja, hukua kuwa hekalu takatifu katika Bwana; katika yeye ninyi nanyi mnajengwa pamoja kuwa maskani ya Mungu katika Roho.' Waefeso 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.

> Na kwa Wakorintho aliandika: 'Kwa kadiri ya neema ya Mungu niliyopewa, kama mjenzi mkuu mwenye hekima, nimeweka msingi, na mwingine anajenga juu yake. Lakini kila mtu na aangalie jinsi anavyojenga juu yake. Maana hakuna mtu awezaye kuweka msingi mwingine ila ule uliowekwa, ambao ni Yesu Kristo. Basi ikiwa mtu yeyote atajenga juu ya msingi huu kwa dhahabu, fedha, mawe ya thamani, mbao, nyasi, mabua; kazi ya kila mtu itadhihirishwa; kwa kuwa siku hiyo itadhihirisha, kwa sababu itafunuliwa kwa moto; na moto utajaribu kazi ya kila mtu, ni ya namna gani.' 1 Wakorintho 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.

> Mitume walijenga juu ya msingi thabiti, yaani Mwamba wa Milele. Juu ya msingi huu walileta mawe waliyoyachimba kutoka katika ulimwengu. Wajenzi hawakutenda kazi bila vikwazo. Kazi yao ilifanywa kuwa ngumu mno na upinzani wa maadui wa Kristo. Ilipasa wapambane na ushupavu, upendeleo, na chuki za wale waliokuwa wakijenga juu ya msingi wa uongo. Wengi waliotenda kazi kama wajenzi wa kanisa wangefananishwa na wajenzi wa ukuta katika siku za Nehemia, ambao juu yao imeandikwa: “Wale waliokuwa wakijenga ukuta, na wale waliobeba mizigo, pamoja na wale waliopakia, kila mtu kwa mkono mmoja alifanya kazi, na kwa mkono mwingine alishika silaha.” Nehemia 4:17. Matendo ya Mitume, 595-597.

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