The two sticks are joined together to become one temple. Forty-six being the symbol of the temple, and it is forty-six years that separates the northern kingdom’s captivity, from the southern kingdom’s captivity. When the trampling down of the sanctuary and host is accomplished at the time of the end in 1798, it is forty-six years that joins the two sticks into a temple. From 723 BC to 677 BC, the temple was torn down and trampled upon. In 1798 the trampling down ended and by 1844, a temple had been erected. There they were to become one nation, with one king, and cease to sin for eternity. That was the plan, but the rebellion of 1863 pushed the plan back to 2001.

दो डंडे आपस में जोड़ दिए जाते हैं ताकि वे एक मन्दिर बन जाएँ। छियालीस मन्दिर का प्रतीक है, और उत्तरी राज्य की बन्धुआई को दक्षिणी राज्य की बन्धुआई से पृथक करने वाले वर्ष भी छियालीस ही हैं। जब अन्त के समय 1798 में पवित्रस्थान और सेना का रौंदा जाना पूरा हुआ, तब वही छियालीस वर्ष थे जिन्होंने उन दो डंडों को एक मन्दिर में जोड़ दिया। 723 ईसा पूर्व से 677 ईसा पूर्व तक, मन्दिर ढा दिया गया और रौंदा गया। 1798 में रौंदा जाना समाप्त हुआ और 1844 तक एक मन्दिर खड़ा किया जा चुका था। वहाँ उन्हें एक जाति बनना था, एक ही राजा के अधीन, और अनन्तकाल के लिए पाप करना बन्द कर देना था। यही योजना थी, परन्तु 1863 के विद्रोह ने उस योजना को 2001 तक पीछे धकेल दिया।

Paul identifies the church as the body, and Christ as the head, and Paul uses the body as a symbol of the flesh. The flesh and the body are interchangeable terms for Paul.

Pawulo aheereekya ekanisa nk’omubiri, kandi Kristo nk’omutwe; kandi Pawulo akozesa omubiri nk’akamanyiso k’omubiri gw’ennyama. Ebigambo “ennyama” n’“omubiri” eri Pawulo nibisobola okukozesebwa mu buryo obw’okuwanyisigana.

For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. Romans 8:13.

Nkambo kana nǔ bena kuishi ku nzutu ya mubili, nǔ fwa; kanshi kana nǔ bena kuponena ku meso a Mpeve, mukafwelela miimo ya mubili, nǔ kala ne mwoyo. Roma 8:13.

The design of the human temple is based upon the design of God’s temple. The body, which is the Church, equates to the flesh in an individual’s temple. In the temple of an individual, the mind is the head, and the body is the flesh.

Kutegura kw’urusengero rw’umuntu gushingiye ku kutegura kw’urusengero rw’Imana. Umubiri, ari wo Torero, ugereranywa n’umubiri w’inyama mu rusengero rw’umuntu ku giti cye. Mu rusengero rw’umuntu ku giti cye, ubwenge ni bwo mutwe, kandi umubiri ni wo nyama.

For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

Hinu twebake ba mubili wakwe, ba mubili gw’inyama yakwe, kandi ba magufa ye. Ni co gituma umuntu azosiga se na nyina, akifatanya n’umugore wiwe, kandi abo babiri bazoba umubiri umwe. Iri ni banga rikomeye cane: ariko ndavuga ibya Kristo n’Ishengero. Abanyefeso 5:30–32.

The temple which John was to measure, when the sounding of the seventh angel marked the beginning of the work of finishing the mystery of God, was God’s temple, but man’s temple was created in the image of God’s temple. They are interchangeable symbols. Moses was on the mount for forty-six days when he was shown the pattern that he was to use when raising up the earthly tabernacle. The pattern was taken from the heavenly temple.

Ithempeli uJohane ayemelwe ukuyikala, ngesikhathi ukukhala kwengelosi yesikhombisa kuphawula ukuqala komsebenzi wokuqedela imfihlakalo kaNkulunkulu, kwakuyithempeli likaNkulunkulu; kodwa ithempeli lomuntu ladalwa ngomfanekiso wethempeli likaNkulunkulu. Ziyizimpawu ezingasetshenziswa ngokushintshana. UMose wayesentabeni izinsuku ezingamashumi amane nesithupha lapho ekhombiswa isibonelo ayemelwe ukusisebenzisa ekumiseni itabernakele lasemhlabeni. Leso sibonelo sathathwa ethempelini lasezulwini.

Christ was the heavenly temple, manifested in the flesh, and He represents the pattern of the human temple, for men were created in His image. For this reason, the pattern of the human temple is represented with forty-six chromosomes.

Kriste akali Tempelo ya likulu, yashoonywilwe mu mubili, kabiji Yewe ulekelesha kilengelo kya tempelo ya muntu, mambo bantu bapangilwe mu kifwanyikisho Kyanje. Pa mulandu uno, kilengelo kya tempelo ya muntu kilekeleshiwa na ma-chromosome makumi anayi na mutanda.

The temples are prophetically interchangeable. Thus, the temple John was told to measure consisted of only two apartments, with no courtyard. The first apartment represents the human temple, the church (the bride), the nation, the body, which is the flesh. The second apartment represents the divine temple, the bridegroom, the king, the head, which is the mind. The promise of the everlasting covenant that is accomplished for the one hundred and forty-four thousand in the last days, has been illustrated by the two sticks of Ezekiel chapter thirty-seven. It has been illustrated by John’s temple, which consists of two apartments. It has been illustrated by Paul’s specific definitions of the mystery of Christ in the believer, the hope of glory.

Mahalu ni ya kubadilishana kiunabii. Kwa hiyo, hekalu ambalo Yohana aliagizwa kulipima lilikuwa na vyumba viwili tu, bila ua. Chumba cha kwanza kinawakilisha hekalu la kibinadamu, kanisa (bibi-arusi), taifa, mwili, yaani, mwili wa nyama. Chumba cha pili kinawakilisha hekalu la kiungu, bwana-arusi, mfalme, kichwa, yaani, akili. Ahadi ya agano la milele inayotimizwa kwa ajili ya wale mia moja arobaini na nne elfu katika siku za mwisho, imeonyeshwa kwa mifano kwa vijiti viwili vya Ezekieli sura ya thelathini na saba. Imeonyeshwa kwa mfano kwa hekalu la Yohana, ambalo lina vyumba viwili. Imeonyeshwa kwa mifano kwa ufafanuzi mahsusi wa Paulo kuhusu siri ya Kristo ndani ya mwamini, tumaini la utukufu.

The work of sealing the one hundred and forty-four thousand is the work of permanently combining Divinity with humanity. That work is accomplished during the sounding of the Seventh Trumpet. That combination is represented, line upon line, in a variety of ways in the Scriptures. The work of justification and sanctification are the theological terms for the work. Justification is the work of Christ as our Substitute, and the work of sanctification is the work of Christ as our Example. Justification represents our title for heaven and sanctification represents our fitness for heaven. Both those works are brought to the believer by the presence of the Holy Spirit. That work is represented as the writing of God’s law upon the hearts and minds of those who are accepted into the everlasting covenant.

144,000-cüleriň möhürleniş işi, Hudaýlyk bilen adamzat tebigatynyň hemişelik birleşdiriliş işidir. Bu iş Ýedinji Surnaýyň sesleniş döwründe amala aşyrylýar. Bu birleşme Mukaddes Ýazgylarda, setir üstüne setir, dürli usullar bilen görkezilýär. Aklandyrylyş we mukaddesleniş işi bu işiň teologik atlarydyr. Aklandyrylyş Mesihiň biziň Orun Tutujymyz hökmünde edýän işidir, mukaddesleniş işi bolsa Mesihiň biziň Göreldämiz hökmünde edýän işidir. Aklandyrylyş biziň gök üçin hukugymyzy, mukaddesleniş bolsa gök üçin laýyklygymyzy aňladýar. Bu işleriň ikisi-de mukaddes Ruhuň huzury arkaly ynanýana ýetirilýär. Bu iş, ebedi ähete kabul edilenleriň ýüreklerine we akyllaryna Hudaýyň kanunynyň ýazylmagy hökmünde görkezilýär.

The “mind” represents the apartment in the temple, where the head resides. The mind is what is called the higher nature, as opposed to the flesh, which is the lower nature. The mind is represented by our thoughts, the flesh is represented by our feelings.

“Ubwenge” bugereranya icyumba cyo mu rusengero, aho umutwe uba. Ubwenge ni bwo bwitwa kamere yo hejuru, butandukanye n’umubiri, ari wo kamere yo hasi. Ubwenge bugereranywa n’ibitekerezo byacu, umubiri na wo ugasobanurwa n’amarangamutima yacu.

“Many experience needless unhappiness. They take their minds from Jesus, and center them too much upon self. They magnify small difficulties, and talk discouragements. They are guilty of the great sin of needless repining over God’s providences. For all that we have and are, we are indebted to God. He has given us powers, that, to a certain extent, are similar to those which he himself possesses; and we should labor earnestly to develop these powers, not to please and exalt self, but to glorify him.

“Gelek kê bêpêdivî dikevin nav xemgîniyê. Ew hişê xwe ji Îsa vedigirin û zêde li ser xwe disekinin. Ew zehmetiyên biçûk mezin dikin û axaftinên bêhêvîbûnê dikin. Ew bi gunehê mezin yê gazindebûna bêpêdivî li ser xwedîtiya Xwedê suçdar in. Ji bo her tiştê ku em hene û em in, em deyndarê Xwedê ne. Wî hêzên me dayîn ku, heta radeyekê, dişibin wan hêzên ku ew bixwe xwedî wan e; û divê em bi cidî bixebitin da ku van hêzan pêş bixînin, ne ji bo ku xwe razî bikin û xwe bilind bikin, lê ji bo ku wî rûmetdar bikin.”

“We should not allow our minds to be swayed from allegiance to God. Through Christ we may and should be happy, and should acquire habits of self-control. Even the thoughts must be brought into subjection to the will of God, and the feelings under the control of reason and religion. Our imagination was not given us to be allowed to run riot and have its own way, without any effort at restraint and discipline. If the thoughts are wrong, the feelings will be wrong; and the thoughts and feelings combined make up the moral character. When we decide that as Christians we are not required to restrain our thoughts and feelings, we are brought under the influence of evil angels, and invite their presence and their control. If we yield to our impressions and allow our thoughts to run in a channel of suspicion, doubt, and repining, we shall be unhappy, and our lives will prove a failure.” Review and Herald, April 21, 1885.

“Kimana tulenge vevulanu vietu vihehuhia kutoka katika uaminifu kwa Mungu. Kupitia kwa Kristo twaweza, tena twapaswa, kuwa na furaha, na twapaswa kujipatia mazoea ya kujitawala. Hata mawazo yenyewe sharti yatiishwe chini ya mapenzi ya Mungu, na hisia ziwekwe chini ya uongozi wa akili na dini. Mawazo ya kubuni hatukupewa ili yaachwe yakimbie ovyo na kufuata njia yake yenyewe, pasipo jitihada yo yote ya kuyazuia na kuyafundisha nidhamu. Ikiwa mawazo ni mabaya, hisia zitakuwa mbaya; na mawazo na hisia kwa pamoja ndivyo vinavyoufanya tabia ya maadili. Tunapoamua kwamba sisi, kama Wakristo, hatuhitaji kuyazuia mawazo na hisia zetu, tunawekwa chini ya mvuto wa malaika waovu, nasi twakaribisha uwepo wao na utawala wao. Tukijisalimisha kwa hisia zetu za ndani na kuyaacha mawazo yetu yaende katika mkondo wa mashaka, kutokuamini, na kulalamika, tutakuwa wenye kutokuwa na furaha, na maisha yetu yatathibitika kuwa kushindwa.” Review and Herald, April 21, 1885.

Thoughts and feelings combined make up moral character. Our character is made up of a lower and a higher nature, the mind is the higher nature, and if the thoughts of the mind are sanctified, our feelings will be sanctified. This is because the mind is the higher controlling nature of the two nature’s which make up our humanity. The “powers,” that were designed as part of our being, are “to a certain extent,” “similar to those which” Christ “possesses,” for we were created in His image, and we “should labor earnestly to develop” those “powers.”

Mawazo na hisia vikichangamana huunda tabia ya maadili. Tabia yetu inaundwa na asili ya chini na asili ya juu; akili ndiyo asili ya juu, na kama mawazo ya akili yametakaswa, hisia zetu zitatakaswa. Hili ni kwa sababu akili ndiyo asili ya juu inayotawala miongoni mwa hizi asili mbili zinazounda ubinadamu wetu. “Uwezo” ambao uliumbwa kuwa sehemu ya nafsi yetu, “kwa kadiri fulani,” “unafanana na ule ambao” Kristo “anao,” kwa maana tuliumbwa kwa mfano Wake, nasi “tunapaswa kujitahidi kwa bidii kuukuza” huo “uwezo.”

The powers which are part of the higher nature, or the mind of a human being are judgment, memory, conscience and especially the will.

Amaka agali mu butonde obusingako obwa waggulu, oba mu magezi g’omuntu, ge gano: okusalawo, okujjukira, omwoyo gw’okumanya ekituufu n’ekikyamu, era naddala okwagala okw’okusalawo.

“Many are inquiring, ‘How am I to make the surrender of myself to God?’ You desire to give yourself to Him, but you are weak in moral power, in slavery to doubt, and controlled by the habits of your life of sin. Your promises and resolutions are like ropes of sand. You cannot control your thoughts, your impulses, your affections. The knowledge of your broken promises and forfeited pledges weakens your confidence in your own sincerity, and causes you to feel that God cannot accept you; but you need not despair. What you need to understand is the true force of the will. This is the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.

“Bavangi bi na kuyuulanga nti, ‘Ningakola ntya okwewaayo kwange eri Katonda?’ Oyagala okwewaayo gy’ali, naye oli munafu mu maanyi ag’empisa, oli mu buddu bw’okubuusabuusa, era ofugibwa emize gy’obulamu bwo obw’ekibi. Ebyo by’osuubiza n’ebyo by’oteesa biba ng’emigwa gy’omusenyu. Toyinza kufuga birowoozo byo, ebyo ebikusindiikiriza, n’okwagala kwo. Okumanya nti osuubizza n’omenya, era nti ojeemye ebyo bye weeyama, kunafuya obwesige bwo mu bwesimbu bwo ggwe kennyini, ne kukuleetera okuwulira nti Katonda tayinza kukukkiriza; naye teweetaaga kuvunaanwa essuubi. Ky’olina okwetegeera ge maanyi amatuufu ag’okwagala. Gano ge maanyi agafuga mu butonde bw’omuntu, amaanyi ag’okusalawo oba ag’okulonda. Buli kintu kyesigamye ku kukola okutufu okw’okwagala. Amaanyi ag’okulonda Katonda yagawa abantu; gaabwe okugakozesa. Toyinza kukyusa mutima gwo, toyinza ggwe kennyini kuwa Katonda okwagala kwagwo; naye osobola okulonda okumuweereza. Osobola okumuwa okwagala kwo; awo nno Alikola mu ggwe okwagalanga n’okukolanga ng’okusiima Kwe bwe kuli. Bwe kityo obutonde bwo bwonna bulifugibwa Omwoyo wa Kristo; okwagala kwo kulisinga kwesimba ku Ye, n’ebiroowoozo byo birikwatagana naye.”

“Desires for goodness and holiness are right as far as they go; but if you stop here, they will avail nothing. Many will be lost while hoping and desiring to be Christians. They do not come to the point of yielding the will to God. They do not now choose to be Christians.

“Ubuhizi bwo kugira neza n’ubweranda ni bwiza uko bugera hose; ariko nimuhagarara aha, nta cyo buzamarira. Benshi bazarimbuka bari mu kwiringira no kwifuza kuba Abakristo. Ntibagera aho bemerera ubushake bwabo gushyikirizwa Imana. Nta bwo ubu bahitamo kuba Abakristo.

“Through the right exercise of the will, an entire change may be made in your life. By yielding up your will to Christ, you ally yourself with the power that is above all principalities and powers. You will have strength from above to hold you steadfast, and thus through constant surrender to God you will be enabled to live the new life, even the life of faith.” Steps to Christ, 47, 48.

“Nakit babae ti umno a panangaramid iti pagayat, mabalin a mapasamak ti naan-anay a panagbaliw iti biagmo. Babaen ti panangisuko iti pagayatmo ken Cristo, makikammayetka iti pannakabalin nga adda iti ngatoen dagiti amin a pagturayan ken pannakabalin. Addanto kenka ti pigsa a naggapu iti ngato tapno salaknibannaka a natibker, ket kasta babaen ti di mapukaw a panagisuko iti Dios, mapabalinka a mangbiag iti baro a biag, wenno ti mismo a biag ti pammati.” Steps to Christ, 47, 48.

The power of the will is the “governing power” in the nature of man, and the governor is located in the apartment of the human temple that is allied “with the power that is above all principalities and powers.” The place where the union of Divinity with humanity occurs in the human temple is the citadel of the soul. Every human has a citadel, and it is either occupied by Christ, or the arch enemy of Christ.

هِزَا ئیرادە، لە سروشتی مرۆڤدا «هێزی حوکمڕان»ە، و ئەو حوکمڕانە لەو بەشەی پەرستگای مرۆییدا جێگیرە کە هاوپەیوەستە «لەگەڵ ئەو هێزەی کە لە سەر هەموو سەرکردایەتی و دەسەڵاتێکەوەیە.» ئەو شوێنەی تێیدا یەکگرتنی خوداوەندێتی لەگەڵ مرۆڤایەتی لە پەرستگای مرۆییدا ڕوودەدات، قەڵای ڕۆحە. هەر مرۆڤێک قەڵایەکی هەیە، و یان مەسیح داگیری کردووە، یان دوژمنی گەورەی مەسیح.

“When Christ takes possession of the citadel of the soul, the human agent becomes one with him. And he who is one with Christ, maintaining his unity, enthroning him in the heart, and obeying his commands, is safe from the snares of the wicked one. United to Christ, he gathers to himself the graces of Christ, and consecrates strength and efficiency and power to the Lord in winning souls to him. By co-operation with the Saviour he becomes the instrument through which God works. Then when Satan comes, and strives to take possession of the soul, he finds that Christ has made him stronger than the strong man armed.” Review and Herald, December 12, 1899.

“Kristu napabamo kana kukwata citadel ya mweya, muntu uyo aba umo na ena. Kabili uyo uwaba umo na Kristu, ukulama ubumo bwakwe, ukumutemika pa mutima ngo Mfumu, no kumfwila amafunde yakwe, alacingililwa ku misampi ya mubifi. Uyo waikatana na Kristu, aponkela kuli ena imisango ya nkumbu yakwe Kristu, kabili atambulisha amaka, no butuntulu, no bulombolombo ku Mfumu mu kuwangila imyeyo kuli ena. Mu kubombela pamo no Mupusushi aba cintu ico Lesa abombelamo. Elyo Satana nga eisa no kwesha ukukwata mweya, asanga ukuti Kristu amucitile ukuba wa maka ukucila umuntu wa maka uyo waikala no bulwi.” Review and Herald, December 12, 1899.

The citadel of the soul is the heart and mind of the human being. The promise of the new covenant identifies three primary promises for the believer. He is promised to have a land to live in, as the Garden of Eden was for Adam and Eve, which in turn represented the promised land for His covenant with ancient Israel, which in turn represented the spiritual glorious land for spiritual Israel, and which all three provide witness, line upon line, to the promise of the earth made new, for those who overcome as He overcame.

ಉಪಮಾನಾತ್ಮದ ಕೋಟೆಯು ಮಾನವನ ಹೃದಯವೂ ಮನಸ್ಸೂ ಆಗಿವೆ. ಹೊಸ ಒಡಂಬಡಿಕೆಯ ವಾಗ್ದಾನವು ವಿಶ್ವಾಸಿಗೆ ಸಲ್ಲುವ ಮೂರು ಪ್ರಮುಖ ವಾಗ್ದಾನಗಳನ್ನು ಸೂಚಿಸುತ್ತದೆ. ಅವನಿಗೆ ವಾಸಿಸುವುದಕ್ಕೊಂದು ದೇಶವು ವಾಗ್ದಾನಿಸಲ್ಪಟ್ಟಿದೆ; ಅದು ಆದಾಮನಿಗೂ ಹವ್ವಳಿಗೂ ಏದೇನಿನ ತೋಟವಾಗಿದ್ದಂತೆ, ಅದು ತದನಂತರ ಪ್ರಾಚೀನ ಇಸ್ರಾಯೇಲಿನೊಂದಿಗೆ ಅವನ ಒಡಂಬಡಿಕೆಯ ನಿಮಿತ್ತ ವಾಗ್ದಾನಿಸಲ್ಪಟ್ಟ ದೇಶವನ್ನು ಪ್ರತಿನಿಧಿಸಿತು; ಅದು ತದನಂತರ ಆತ್ಮಿಕ ಇಸ್ರಾಯೇಲಿಗಾಗಿರುವ ಆತ್ಮಿಕ ಮಹಿಮೆಯ ದೇಶವನ್ನು ಪ್ರತಿನಿಧಿಸಿತು; ಮತ್ತು ಈ ಮೂರೂ, ಆತನು ಜಯಿಸಿದಂತೆ ಜಯಿಸುವವರಿಗಾಗಿ ಹೊಸದಾಗಿ ಮಾಡಲ್ಪಟ್ಟ ಭೂಮಿಯ ವಾಗ್ದಾನಕ್ಕೆ, ಕ್ರಮೇಣ ಕ್ರಮೇಣವಾಗಿ, ಸಾಕ್ಷಿಯನ್ನು ಒದಗಿಸುತ್ತವೆ.

When Adam and Eve sinned, they were “scattered” out of the Garden of Eden for “seven times”, and it is after seven millennia that the earth is made new, and the garden of Eden is restored. The scattering of ancient Israel for “seven times,” was typified by the scattering of Adam and Eve. The covenant promises a land to dwell in, and it was the promise of Eden restored. The trampling down of the sanctuary and the host represents the progressive escalation of sin within the human family that began with the sin of Adam.

ꞌAdamꞌ yꞌEveꞌ lukhase, ivu “vakhandwiswa” va huma eNsimini ya Edeni hi “tinkhati ta nkombo,” naswona endzhaku ka mileniyamu ya nkombo misava yi endliwa yintshwa, kutani nsimu ya Edeni yi tlhela yi vuyiseriwa. Ku hangalaka ka Israele wa khale hi “tinkhati ta nkombo,” a ku fanekiseriwile hi ku hangalaka ka Adam na Eve. Ntwanano wu tshembisa tiko ro tshama eka rona, naswona a ku ri xitshembiso xa Edeni leyi vuyiseriweke. Ku kandziyeriwa ehansi ka vukwetsimelo ni vandla swi yimela ku kula hi ku landzelana ka xidyoho endzeni ka ndyangu wa vanhu loku sunguleke hi xidyoho xa Adam.

The other two promises of the covenant are that the faithful will receive a new body and a new mind, even the mind of Christ. The body is the flesh, the lower nature, and in relation to Christ it is the church. The mind is the higher nature, it is what Sister White identifies as the “citadel of the soul.” Paul clearly teaches that we receive the mind of Christ at the moment we accept the requirements of the gospel, when we are justified. He also teaches that we do not receive a new and glorified body until the Second Coming.

Okuseesa okw’ekibiina bino ebirala bibiri kwe kuti abeesigwa balifuna omubiri omuggya n’amagezi amaggya, ge gano ge magezi ga Kristo. Omubiri gwe mubiri, obutonde obw’omu nsi obwawansi, era mu nkolagana ne Kristo gwe kkanisa. Amagezi ge butonde obw’oku ntikko, era kye Sister White ayita “ekigo ky’omwoyo.” Pawulo ayigiriza bulungi nti tufuna amagezi ga Kristo mu kiseera kyennyini lwe tukkiriza ebyetagisa eby’enjiri, lwe tuweebwa obutuukirivu. Era ayigiriza nti tetufuna mubiri muggya era ogw’ekitiibwa okutuusa ku Kujja okw’Okubiri.

Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. 1 Corinthians 15:51–56.

Rona, ndzi mi komba xihundla; a hi hinkwavo lava nga ta etlela, kambe hinkwerhu hi ta cinciwa, hi nkarhinyana, hi ku copeta ka tihlo, hi nkarhi wa nanga yo hetelela; hikuva nanga yi ta twala, kutani vafi va ta pfuxiwa va nga boli, naswona hina hi ta cinciwa. Hikuva leswi bolaka swi fanele ku ambala ku nga boli, naswona leswi faka swi fanele ku ambala ku nga fi. Kutani loko leswi bolaka swi ambale ku nga boli, ni leswi faka swi ambale ku nga fi, hi kona ku nga ta hetiseka rito leri tsariweke leri nge: Rifu ri mitiwe hi ku hlula. Wena rifu, ku tlhava ka wena ku kwihi? Wena sirha, ku hlula ka wena ku kwihi? Ku tlhava ka rifu i xidyoho; naswona matimba ya xidyoho i nawu. 1 Vakorinto 15:51–56.

A doctrine, which John says identifies those who believe such fallacious teachings are antichrist, argues that Christ never accepted a body that was subject to the effects of sin that had began to impact the human family from Adam’s sin onward.

Kwaandiko okw John kyagamba nti ekirangiriro kino kimanyisa abo abakkiriza enjigiriza ez’obulimba ng’abo balwanyisa Kristo, kigamba nti Kristo teyakkiriza na kati mubiri ogwali guli wansi w’ebiva mu kibi ebyatandika okukosa ekika ky’abantu okuva ku kibi kya Adamu n’okweyongerayo.

And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

Na roho yote isiyokiri kwamba Yesu Kristo amekuja katika mwili haitokani na Mungu; na hii ndiyo ile roho ya mpinga-Kristo, ambayo mmesikia kwamba yaja; nayo sasa imekwisha kuwapo ulimwenguni. 1 Yohana 4:3.

The wine of Babylon (antichrist) that teaches the “Immaculate Conception”, claims that Mary was made perfect, as were Adam and Eve before sin, in order that the birth of Jesus would be based upon a conception of divinity (the Holy Spirit), with perfect humanity (Mary.) The false doctrine of the Immaculate Conception is not addressing when Jesus was conceived in Mary’s womb, but how Mary was conceived with the perfection of Adam and Eve. To suggest that the flesh Christ took upon Himself when He came to redeem man was sinless flesh, which did not contain the effects of heredity is a teaching of antichrist.

Divai ya Babiloni (mpinga-kristo) inayofundisha “Mimba Isiyo na Doa,” hudai kwamba Mariamu alifanywa mkamilifu, kama walivyokuwa Adamu na Hawa kabla ya dhambi, ili kuzaliwa kwa Yesu kuwe na msingi katika utungwaji wa uungu (Roho Mtakatifu), pamoja na ubinadamu mkamilifu (Mariamu). Fundisho la uongo la Mimba Isiyo na Doa halihusu wakati Yesu alipotungwa mimba katika tumbo la Mariamu, bali jinsi Mariamu alivyotungwa mimba akiwa na ukamilifu wa Adamu na Hawa. Kudokeza kwamba mwili ambao Kristo alijivika alipoja kumkomboa mwanadamu ulikuwa mwili usio na dhambi, ambao haukuwa na athari za urithi, ni fundisho la mpinga-kristo.

For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

Ababeyi bangi bagenze mu isi, abatakkiriza yuko Yesu Kristo yaje mu mubiri. Uwo ni umubeyi kandi ni antikristo. 2 Yohana 1:7.

When Christ was resurrected inspiration carefully points out that He then had a glorified body. His resurrection represented the resurrection of the righteous at the Second Coming, and it is there that we receive the covenant promise of a new body.

A Klisto uvingunwike, uvwihwe bwereka n'ubwitonzi ko icyo gihe yari afite umubiri w'icyubahiro. Uku kuvinguka kwe kwagereranyaga ukuvinguka kw'abakiranutsi mu Kugaruka kwa Kabiri, kandi ni ho twakira isezerano ry'isezerano ry'umubiri mushya.

“The time had come for Christ to ascend to His Father’s throne. As a divine conqueror He was about to return with the trophies of victory to the heavenly courts. Before His death He had declared to His Father, ‘I have finished the work which Thou gavest Me to do.’ John 17:4. After His resurrection He tarried on earth for a season, that His disciples might become familiar with Him in His risen and glorified body. Now He was ready for the leave-taking. He had authenticated the fact that He was a living Saviour. His disciples need no longer associate Him with the tomb. They could think of Him as glorified before the heavenly universe.” The Desire of Ages, 829.

“Wakati ulikuwa umewadia kwa Kristo kupaa kwenda kwenye kiti cha enzi cha Baba Yake. Akiwa mshindi wa kimungu, alikuwa karibu kurejea pamoja na nyara za ushindi katika nyua za mbinguni. Kabla ya kifo Chake alikuwa amemtangazia Baba Yake, ‘Nimeimaliza kazi ile uliyonipa niifanye.’ Yohana 17:4. Baada ya kufufuka Kwake alikaa duniani kwa muda, ili wanafunzi Wake wapate kumzoea katika mwili Wake uliokuwa umefufuka na kutukuzwa. Sasa alikuwa tayari kwa kuagana. Alikuwa amethibitisha ukweli kwamba Yeye ni Mwokozi aliye hai. Wanafunzi Wake hawakuhitaji tena kumhusisha na kaburi. Wangeweza kumfikiria akiwa ametukuzwa mbele ya ulimwengu wa mbinguni.” Tumaini la Vizazi Vyote, 829.

The covenant promise, of a land to dwell in, is fulfilled at the earth made new, when Eden is restored and the “seven times” (seven thousand years), scattering of the humanity of the first Adam is concluded. The covenant promise of a new and glorified body is provided at the Second Coming, in the twinkling of an eye.

Kiambatano kia ahadi, cha inchi ya kukalia, kinatimizwa kwa dunia kufanywa mpya, wakati Edeni inarejeshwa na “nyakati saba” (miaka elfu saba), kutawanyika kwa ubinadamu wa Adamu wa kwanza kunapofikishwa mwisho. Ahadi ya kiambatano ya mwili mpya na uliotukuzwa hutolewa katika Kuja kwa Pili, kwa kufumba na kufumbua jicho.

“The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

“Betlehemujo kisa ni tema isiyokwisha kamwe. Ndani yake mmefichwa ‘kina cha utajiri, hekima, na maarifa ya Mungu.’ Warumi 11:33. Tunastaajabu kwa dhabihu ya Mwokozi kwa kubadilisha kiti cha enzi cha mbinguni kwa hori, na ushirika wa malaika waabuduo kwa wanyama wa zizini. Kiburi cha kibinadamu na kujitegemea kwake husimama katika kukemewa mbele za uwepo Wake. Hata hivyo, hili lilikuwa mwanzo tu wa unyenyekevu Wake wa ajabu. Ingekuwa karibu fedheha isiyo na mwisho kwa Mwana wa Mungu kuchukua asili ya mwanadamu, hata wakati Adamu alipokuwa amesimama katika kutokuwa na hatia kwake huko Edeni. Lakini Yesu aliukubali ubinadamu wakati ambapo jamii ya wanadamu ilikuwa imedhoofishwa na miaka elfu nne ya dhambi. Kama kila mtoto wa Adamu, alikubali matokeo ya utendaji wa sheria kuu ya urithi. Matokeo hayo yalikuwa yapi huonyeshwa katika historia ya babu zake wa duniani. Alikuja akiwa na urithi wa namna hiyo ili ashike sehemu katika huzuni na majaribu yetu, na kutupa mfano wa maisha yasiyo na dhambi.” Tumaini la Vizazi Vyote, 48.

When a man meets the requirements of the gospel, he then and there receives a new mind, even the mind of Christ, but the body, or as Paul also calls it the flesh, is changed at the Second Coming. The lower nature, which consists of the feelings, is not eliminated at conversion. Those feelings, which are one part of the moral character, remain until the Second Coming. Those feelings represent the emotional system, that are associated with the hormonal system. They represent the senses that are associated with the nervous system. All the elements of man’s lower nature that are considered as feelings, are divided into two basic categories. One type of feeling is the tendencies that we inherited from our ancestors, and the other types of feelings are cultivated tendencies which we developed by our own choices.

Aho omuntu akahikiriza ebyetaago by’Amakuru Amarungi, aho niho kandi akaheebwa omutima omuhya, ni ukuvuga omutima gwa Kristo; kwonka omubiri, oba nk’uko Pawulo nawe agwita enyama, guhindurwa kubaaho omu Kugaruka kwa Kabiri. Obuhangwa obw’ansi, obugizweho ebyiyumvo, tibwihibwaho omu guhinduka. Ebyo byiyumvo, ebiri kimwe ku bice by’empisa z’obuntu, bigumaho okuhitsya omu Kugaruka kwa Kabiri. Ebyo byiyumvo biragiraho entegeka y’eby’okwehurira, ezikora hamwe n’entegeka y’obusiringo. Biragiraho ebyumviro ebikora hamwe n’entegeka y’emitsipa. Ebitundu byona eby’obuhangwa bw’ansi bw’omuntu ebibarwa nk’ebiyumvo, byagabanyizibwamu ebika bibiri eby’oku musingi. Ekika kimwe eky’ebiyumvo ni embeera z’okwegomba twaruga nabyo omu bakuru baitu, kandi ekika ekindi eky’ebiyumvo ni embeera z’okwegomba ezarimwe omuritwe eza twakuzireho olw’okwecweramu kwaitu.

Some inherited tendencies are simply part of the human design, and some types of inherited tendencies are to do evil. The cultivated types of feelings are what we establish by our own choices, and the inherited tendencies are transmitted by “the great law of heredity.”

Aṅanṭi ṭhāri gwaloṛiṅ adiṭoṛi meyi yi si ti dwoa aṅan dima dimii nya, kŋa aṅanṭi ṭhāri gwaloṛiṅ adiṭoṛi meyi yi si mu kaṅ yi ni yeela. Meyi yi kaan ba yi daŋa gili aṅan kɛle ti ni yɛri daalo mu, kŋa adiṭoṛi meyi yi kaŋa gwaloṛiṅ yi puoni “goloŋa kpene naa puoroo ka ɗindi” ni.

Jesus “accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” With the results of four thousand years of the working of the great law of heredity, Jesus always kept those tendencies in subjection by the exercise of His will, and He never once participated in cultivating any sinful feelings.

Yesu “alipokea ubinadamu wakati jamii ya wanadamu ilikuwa imedhoofishwa na miaka elfu nne ya dhambi. Kama kila mtoto wa Adamu, Yeye alipokea matokeo ya utendaji wa sheria kuu ya urithi. Matokeo hayo yalikuwa yapi huonyeshwa katika historia ya babu zake wa duniani. Alikuja akiwa na urithi wa jinsi hiyo ili ashiriki huzuni na majaribu yetu, na kutupa kielelezo cha maisha yasiyo na dhambi.” Akiwa na matokeo ya miaka elfu nne ya utendaji wa sheria kuu ya urithi, Yesu daima aliziweka mielekeo hizo katika utiifu kwa kutumia mapenzi Yake, wala hakushiriki hata mara moja katika kukuza hisia zozote za dhambi.

Had Jesus accepted a human body, as represented by Adam and Eve before they sinned, without the accepting the results of the weakening of humanity that had occurred over four thousand years of degradation, then He would not have provided an Example, of how every child of God can overcome.

Yesu ne akuɓa mubili wa buntu, bu ulembe wa-Adam ne Hawa kumpala bakasumina, kona kadi ku akuɓa bipeta bya kulemala kwa buntu byakadi byenzekele mu bidimu bituatua bia bupongolodi, ne kadi ngwêna kûtupela Cilele, cya mo mwana yense wa Leza wakwasa kununga.

We will continue this study in the next article.

Tuzokomeza somo hili katika makala inayofuata.

“Many look on this conflict between Christ and Satan as having no special bearing on their own life; and for them it has little interest. But within the domain of every human heart this controversy is repeated. Never does one leave the ranks of evil for the service of God without encountering the assaults of Satan. The enticements which Christ resisted were those that we find it so difficult to withstand. They were urged upon Him in as much greater degree as His character is superior to ours. With the terrible weight of the sins of the world upon Him, Christ withstood the test upon appetite, upon the love of the world, and upon that love of display which leads to presumption. These were the temptations that overcame Adam and Eve, and that so readily overcome us.

“Bangi mbòta lòòka nkàkà mi muvwàngà wètu wa Klisto ne Satana bu ka wùdì ne tshimanyinu tshia pabwàshu mu mwoyi wabu menemene to; ne kùdìbo wùdi ne disankisha dishààdile to. Kàdi munda mwa lupangu lwa mwoyi wa muntu yônsò, nkàkà eyi idi ibììkila cyàkàbìdì. Kakwèna muntu ushiya milongo ya bubì bwà kubwela mu mudimu wa Nzambi, kaàyi ùkànda kutuutakeena ne mikùmbànyì yà Satana to. Bilembedi bìvwà Klisto mwimàne naabi, mbìvwà bìdìku bìtùsanganèsha butàpa bunène bwà kubììmana nabì. Byàkamufùndìdìlwa ne bukolè bunène be kwa mutùdìbo, bu mûdì mpàla wa bwena-bupwàngà bwèndè mutàmbe wetu. Ne budìtù butèya bwà mpèkaatù ya bàà pa buloba bônsò pabwîpì ne Yêyè, Klisto wàkìimana mu diteeta dya dyàkù, ne dya dinanga dyà bàà pa buloba, ne dya dinanga dyà kudìleeja dìdì dìfìla muntu mu didìshìndika dyà bukùtàkànyi. Ebi ke bilembedi byàkacìshinda Adama ne Eva, ne bìdì bìtùshìnda ne mùshindù wa mpatà to.

“Satan had pointed to Adam’s sin as proof that God’s law was unjust, and could not be obeyed. In our humanity, Christ was to redeem Adam’s failure. But when Adam was assailed by the tempter, none of the effects of sin were upon him. He stood in the strength of perfect manhood, possessing the full vigor of mind and body. He was surrounded with the glories of Eden, and was in daily communion with heavenly beings. It was not thus with Jesus when He entered the wilderness to cope with Satan. For four thousand years the race had been decreasing in physical strength, in mental power, and in moral worth; and Christ took upon Him the infirmities of degenerate humanity. Only thus could He rescue man from the lowest depths of his degradation.

「Shetani alikuwa ameonyesha dhambi ya Adamu kuwa uthibitisho kwamba sheria ya Mungu haikuwa ya haki, na kwamba isingeweza kutiiwa. Katika ubinadamu wetu, Kristo alikuwa aukomboe upungufu wa Adamu. Lakini Adamu aliposhambuliwa na mjaribu, hakuwa chini ya athari zozote za dhambi. Alisimama katika nguvu ya utu mkamilifu, akiwa na ukamilifu wote wa nguvu za akili na za mwili. Alizingirwa na utukufu wa Edeni, naye alikuwa katika ushirika wa kila siku na viumbe wa mbinguni. Haikuwa hivyo kwa Yesu alipoingia nyikani kushindana na Shetani. Kwa miaka elfu nne jamii ya wanadamu ilikuwa imekuwa ikipungua katika nguvu za mwili, katika uwezo wa akili, na katika thamani ya maadili; naye Kristo alijitwika udhaifu wa ubinadamu uliodhoofika. Ni kwa njia hii tu ndipo angeweza kumwokoa mwanadamu kutoka katika vilindi vya mwisho vya udhalilishaji wake.

“Many claim that it was impossible for Christ to be overcome by temptation. Then He could not have been placed in Adam’s position; He could not have gained the victory that Adam failed to gain. If we have in any sense a more trying conflict than had Christ, then He would not be able to succor us. But our Saviour took humanity, with all its liabilities. He took the nature of man, with the possibility of yielding to temptation. We have nothing to bear which He has not endured.

“Baingi badi kwamba halimwezekananga Kristu kushindwa na majaribu. Basi hangeweza kuwekwa katika nafasi ya Adamu; hangeweza kupata ushindi ule ambao Adamu alishindwa kuupata. Ikiwa sisi, kwa namna yoyote, tuna mapambano ya kujaribu zaidi kuliko yale aliyokuwa nayo Kristu, basi Yeye hangeweza kutusaidia. Lakini Mwokozi wetu alitwaa ubinadamu, pamoja na madhaifu yake yote. Alitwaa asili ya mwanadamu, pamoja na uwezekano wa kushindwa na majaribu. Hatuna jambo la kustahimili ambalo Yeye hakulivumilia.”

“With Christ, as with the holy pair in Eden, appetite was the ground of the first great temptation. Just where the ruin began, the work of our redemption must begin. As by the indulgence of appetite Adam fell, so by the denial of appetite Christ must overcome. ‘And when He had fasted forty days and forty nights, He was afterward an hungered. And when the tempter came to Him, he said, If Thou be the Son of God, command that these stones be made bread. But He answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.’

“Kristo hamwe n’aberanda babiri bo muri Edeni, irari ryo kurya ni ryo ryabaye ishingiro ry’igeragezwa rya mbere rikomeye. Aho ni ho kurimbuka kwatangiriye, kandi ni ho umurimo wo gucungurwa kwacu ugomba gutangirira. Nk’uko Adamu yaguye kubera kwirekura mu by’ipfa, ni ko na Kristo agomba kunesha abihakanye. ‘Amaze kwiyiriza ubusa iminsi mirongo ine n’amajoro mirongo ine, hanyuma arasonza. Umushukanyi amwegereye aramubwira ati: Niba uri Umwana w’Imana, tegeka aya mabuye ahinduke imitsima. Ariko aramusubiza ati: Handitswe ngo, Umuntu ntatungwa n’umutsima gusa, ahubwo n’ijambo ryose rituruka mu kanwa k’Imana.’”

“From the time of Adam to that of Christ, self-indulgence had increased the power of the appetites and passions, until they had almost unlimited control. Thus men had become debased and diseased, and of themselves it was impossible for them to overcome. In man’s behalf, Christ conquered by enduring the severest test. For our sake He exercised a self-control stronger than hunger or death. And in this first victory were involved other issues that enter into all our conflicts with the powers of darkness.” The Desire of Ages, 117.

“Adamu nguva kuzwa ku Kirisitu, kwiyumuna mu mibidi kwongezeze nguvu ya tamaa na shauku, mpaka vipate utawala karibu usio na mipaka. Hivyo wanadamu wakashushwa na kutiwa maradhi, nawe kwa nguvu zao wenyewe haikuwa yawezekana kushinda. Kwa niaba ya mwanadamu, Kirisitu alishinda kwa kuvumilia jaribu lililo kali kabisa. Kwa ajili yetu Yeye alitumia kiasi cha nafsi kilicho na nguvu kuliko njaa au mauti. Na katika ushindi huu wa kwanza zilihusishwa hoja nyingine zinazoingia katika mapambano yetu yote na nguvu za giza.” Tumaini la Vizazi Vyote, 117.