We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.
Tukusisida mutsetse wa Hezekieri chitsauko chemakumi matatu nezvinomwe, uyo unotanga kuratidza kurira kwehwamanda yechinomwe neshoko rinotumirwa kuRaodhikia, izvo zvinoita kuti hondo yevane zana namakumi mana nezvina ezviuru ivepo. Ipapo Hezekieri anodzokorora mutsetse iwoyo uye achiuwedzera, nokuunza kubatanidzwa kwetsvimbo mbiri dzeumambo hwokumusoro nehwokumaodzanyemba hwaIsraeri, somufananidzo womuitiro uyo Humwari nounhu zvinobatanidzwa nawo panguva yokurira kweHwamanda yeChinomwe. Kana marudzi maviri aya abatanidzwa pamwe chete sorudzi rumwe, Hezekieri anoratidza kuti vane mambo pamusoro pavo, uye ipapo anobata sungano isingaperi, iyo iri sungano inozadzikiswa nevane zana namakumi mana nezvina ezviuru, achisimbisa kuti vanhu vesungano vomazuva okupedzisira ivawo vaizova nenzvimbo tsvene yaMwari pakati pavo nokusingaperi.
We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.
Twayongereye kuri uwo murongo umurimo wa Yohana wo gupima urusengero mu mwaka wa 1844, bityo bigaragaza mu kimenyetso igipimo cya nyuma cyatangiye ku wa 11 Nzeri 2001. Icyo gupima kivugwaho kandi na Zekariya, ushyiramo ko gupima kubaho igihe Imana yongeye guhitamo Yerusalemu nk’umurwa wo gushyiramo izina ryayo. Turimo gukoresha imvugoshusho igereranya ibice bigize urusengero n’inkoni ebyiri z’ubwami bwo mu majyaruguru n’ubwo mu majyepfo bwa Isirayeli. Umurimo wa Kristo wo guhuza Ubumana bwe n’ubumuntu bw’abanyagihumbi ijana na mirongo ine na bane ugaragazwa mu buhanuzi bubiri bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri bwo gutatanywa kwagejejwe ku bwami bwo mu majyaruguru n’ubwo mu majyepfo, bufatanije n’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu.
To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.
Ku mataisho ya fito vya Ezekieli vinawakilisha nini katika kazi ya injili kunahitaji ufahamu wa msingi wa injili. Kristo alikubali mwili wetu ulioanguka baada ya miaka elfu nne ya udhaifu wa kurithiwa, uliopitishwa kwake kupitia kwa Mariamu. Akiwa Kielelezo chetu, alionyesha kwamba kwa kutumia mapenzi yake, yakisalimishwa kwa mapenzi ya Baba yake, sisi twaweza kushinda kama alivyoshinda, kwa kuyatumia mapenzi yetu katika kujitiisha kwa mapenzi yake. Mapenzi yetu hutumiwa, ama kwa mema au kwa maovu katika ubongo wetu, ulio ngome ya nafsi.
“The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.
“Mwanafunzi anayetaka kuweka kazi ya mihula miwili katika muhula mmoja, hapaswi kuruhusiwa kufuata matakwa yake mwenyewe katika jambo hili. Kwa wengi, kujitwika kufanya kazi maradufu humaanisha kuuchosha mno ubongo, na kupuuza mazoezi ya mwili yanayofaa. Si jambo la busara kudhani kwamba akili inaweza kushika na kumeng’enya ziada ya chakula cha kiakili; na kuilisha akili kupita kiasi ni dhambi kubwa sawasawa na kuzilemea viungo vya umeng’enyaji, kwa kutoupa tumbo nyakati za kupumzika. Ubongo ni ngome ya mwanadamu wote, na mazoea mabaya ya kula, kuvaa, au kulala huathiri ubongo, na kuzuia kufikiwa kwa kile ambacho mwanafunzi anakitamani,—nidhamu njema ya akili. Sehemu yoyote ya mwili isiyotendewa kwa uangalifu itapeleka taarifa ya jeraha lake kwa ubongo. Ni lazima kuonyeshwa subira nyingi na ustahimilivu mwingi katika kuwafundisha vijana jinsi ya kulinda afya yao. Wanapaswa kujulishwa vema katika jambo hili, ili kila msuli na kiungo vipate kutiwa nguvu na kufunzwa kwa namna ambayo, katika utendaji wa hiari au usio wa hiari, afya iliyo bora kabisa ipatikane, na ubongo upewe nguvu ili kuhimili mzigo wa masomo.” Christian Education, 124.
The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.
Ntuŋa yʼiŋgumban yʼiŋgumban yi kuviŋa kuandikila mǝlɔ̀ŋ mɔ Nzambé va minlem miétu ni va mavɔ́nda maétu; ni mulem wa minlem miétu ná mulem wa mavɔ́nda maétu vǝ́ ku “citadelle ya mioyo miétu,” yina i bɔ́ngo biétu.
“The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.
“Eri lümi tashi anüla mepüli menden lashi memsübo temeden, shidi ashi aküm, shisü, aru mechi küdi mezübo oji lüma. Kümzüi asü menden tekhili tsüla lümzüi teyi; aru, Kibou menden akhüm küla ari tashi merenbo, sashi aru Satan-ki asüla mezübo akhri tsüla lümzüi teyi. Etsü kethibo, etsu meyili mezüi. Akenou Uli akhüm küla ari tashi mepüli mechi, eri lümi tashi ameshi küla shiba ashi küdi, timi ta tsüla meyibo küla lüka mezüi. Atsi shi aru atsü küji mebazo adzübo, tashi akhüm tezü, timi, akhri mezübo atoubo, aru shidi ashi aküm aru mechi-lübo shi mebazo. Lümzüi ashishi mezüi, aru, atsübo mezübo küla atsüla ameshiba atoubo, arishi aru lümzüi tsüdi asübo den mebazo, aru atsüla asashi temeshi asübo küla adzübo, küdi lümzüi ashishi menden atsüla akhri mezübo memeyili. Atsüla asashi kümzüi den khrotho mebazo lüma; aru, Kibou temekhrie asü ashi mepfübo den nübo meyili lüma, kümzüi tezübo shibai lübo, aru atsüla aküm aru shisü asübo küla alaka meyibo mezübo.” Adventist Home, 330.
The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.
“Akili,” “moyo,” “ubongo” ni “ngome ya nafsi.” Ngome ni boma linalopaswa kulindwa dhidi ya kuingia kwa dhambi.
“In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.
“Katika sala Yake kwa Baba, Kristo aliupa ulimwengu somo linalopaswa kuchongwa katika akili na nafsi. ‘Na uzima wa milele ndio huu,’ akasema, ‘wakujue Wewe, Mungu wa pekee wa kweli, na Yesu Kristo uliyemtuma.’ Yohana 17:3. Hii ndiyo elimu ya kweli. Huwapa watu nguvu. Ujuzi wa uzoefu wa Mungu na wa Yesu Kristo ambaye amemtuma, humbadilisha mwanadamu awe katika mfano wa Mungu. Humpa mwanadamu uwezo wa kujitawala, ukileta kila msukumo na shauku ya tabia ya chini chini ya utawala wa nguvu za juu za akili. Humfanya mwenye kuupokea kuwa mwana wa Mungu na mrithi wa mbingu. Humleta katika ushirika na akili ya Yeye asiye na ukomo, na kumfungulia hazina nyingi za ulimwengu.” Christ’s Object Lessons, 114.
The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.
“nguvu za juu” zapaswa kutumiwa kuvidhibiti na kuviweka chini ya utiisho “misukumo na tamaa za asili ya chini.” Nguvu za juu zimo katika nia, nayo ni “ushirika na nia ya Yule asiye na kikomo,” unao “mbadilisha mwanadamu kuwa katika mfano wa Mungu.” Katika wakati wa kutiwa muhuri wa wale mia na arobaini na nne elfu, mfano wa mnyama huundwa katika kundi moja na mfano wa Kristo katika kundi lile jingine. Kile kinachotimiza badiliko hilo ni muungano wa nia. Wale walio na nia ya kimwili au ya mwili, kama Paulo anavyoitambulisha, huunda mfano wa mwili—mnyama. Wale waliofikia nia ya Kristo, huunda mfano wa Kristo. Ahadi ya agano ni kwamba tunaweza kuifikia nia ya Kristo katika uongofu, ijapokuwa sisi sote tulizaliwa na nia ya kimwili.
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.
Muwe na nia hii ndani yenu, ambayo ilikuwa pia ndani ya Kristo Yesu: Ambaye, akiwa katika umbo la Mungu, hakuona kuwa ni unyang’anyi kuwa sawa na Mungu; bali alijifanya kuwa si kitu, akatwaa umbo la mtumwa, akafanywa katika mfano wa wanadamu; naye, akiwa ameonekana katika hali kama mwanadamu, alijinyenyekeza, akawa mtii hata mauti, naam, mauti ya msalaba. Wafilipi 2:5–8.
We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.
Khriishti mpeete mutwe gwandi mu fwe, nge byali so mu Khriishti, pantu twaafumbwa mu kifwanikisho kyakwe. Lelo tatwakwata uwo mutwe; twakwata umutwe wa mubili, uwashitishiwa ku lubembu.
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.
Basi, ka ku rĩho gũtirĩ gucookerwo ikpe o na othe arĩa marĩ thĩinĩ wa Kristo Jesu, arĩa matendaga kũringana na mwĩrĩ, no matendaga kũringana na Roho. Nĩgũkorwo watho wa Roho wa muoyo thĩinĩ wa Kristo Jesu nĩũndigũthũrĩte ngĩe na watho wa mehia na gũkua. Nĩgũkorwo ũrĩa watho ndwahonokire gwĩka, tondu warĩ mũnyararu nĩ ũndũ wa mwĩrĩ, Ngai agatumithia Mwana wake mwene thĩinĩ wa mũhianano wa mwĩrĩ wa mehia, na nĩ ũndũ wa mehia, agacookerera mehia thĩinĩ wa mwĩrĩ; nĩguo ũthingu wa watho ũhingĩrio thĩinĩ witũ, ithuĩ arĩa tutendaga kũringana na mwĩrĩ, no tũtendaga kũringana na Roho. Nĩgũkorwo arĩa marĩ kũringana na mwĩrĩ meciragia maũndũ ma mwĩrĩ; no arĩa marĩ kũringana na Roho meciragia maũndũ ma Roho. Nĩgũkorwo gwĩciria kwa mwĩrĩ nĩ gũkua; no gwĩciria kwa Roho nĩ muoyo na thayũ. Nĩgũkorwo gwĩciria kwa mwĩrĩ nĩ ũthũĩ kũrĩ Ngai; nĩgũkorwo gũtiĩ watho wa Ngai, o na ti kwagĩrĩra gũtiĩ. Nĩ ũndũ ũcio arĩa marĩ thĩinĩ wa mwĩrĩ matingĩhota kũkenia Ngai. No inyuĩ mũtirĩ thĩinĩ wa mwĩrĩ, no mũrĩ thĩinĩ wa Roho, angĩkorwo Roho wa Ngai atũũraga thĩinĩ wanyu. Rĩrĩ, angĩkorwo mũndũ o wothe ndarĩ na Roho wa Kristo, ũcio ti wake. Na angĩkorwo Kristo arĩ thĩinĩ wanyu, mwĩrĩ nĩ mũkuũ nĩ ũndũ wa mehia; no Roho nĩ muoyo nĩ ũndũ wa ũthingu. Arooma 8:1–10.
To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.
Kuva wa Mwuka ni ubugingo, kandi kuva wa mubiri ni urupfu. Umubiri ni kamere yo hasi; ni wo soko y’ibyiyumvo byacu. Iyo kamere yo hasi ya kimubiri ikwiriye gutegekwa na kamere yo hejuru, kandi ibyo bigerwaho no gukoresha ubushake bwacu tuyoboka Mwuka Wera. Imitima yacu ya kimubiri yo hejuru ishobora guhindurwa hano n’ubu, ariko kamere yacu yo hasi igomba gutegereza Ukuza kwa Kabiri kugira ngo ihindurwe.
Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.
Ezekiel ra anaꞌbëtsitsel va ku ra namun nân, anaꞌbëtsitsel va ra yaa nkyan ji tsu, ken ama yei ra tsu 1798. Amaa ra tyee va vaa ngatsü nân dya, vaa 1260 nguunyoo ra paganism ra host ngaam nûn, ken vaa 1260 nguunyoo ra papalism ra host ngaam nûn. Anaꞌbëtsitsel va tsyi ra mii dya ra Sanctuary ra God ngaam nûn, ai Sanctuary ra God ra yaa ra southern kingdom. Host va ra paganism ken papalism ngaam nûn, va temple ra yitsyaa, maa vaa southern kingdom ji relasyon, va body, ken southern kingdom va ra God tsya nâa ra head tso. Northern kingdom va body, southern kingdom va head.
The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.
Obwakabaka obw’omukono ogwa bukiikakkono obwawulamu bubiri obw’emyaka lukumi mu bibiri mu nkaaga, bwakiikirira emitendera ebiri egy’enjawulo egy’okwenda okw’ekibi mu yeekaalu ey’omubiri, nga bwe byakiikirirwa okwenda okw’ekibi okw’obuzaale n’okwo okwafunibwa olw’okulowooza n’empisa ezakulizibwa. Obupagaani bwali kabonero ak’okwenda okw’ekibi okw’obuzaale mu yeekaalu ey’omubiri, era obupapa obwakkiriza eddiini y’obupagaani bukiikirira okwenda okw’ekibi okwafunibwa olw’okulowooza n’empisa ezakulizibwa. Mu mbeera zombi, yeekaalu ey’omubiri teyayinza kukyusibwa okutuusa ku Kujja okw’Okubiri, n’olwekyo omuggo gw’obwakabaka obw’omukono ogwa bukiikakkono gwatuuka bokka ku 1798, era Yokaana bwe yagambibwa okupima yeekaalu, omuggo ogwo gwalina okulekebwa ebbali.
The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.
Amagama “ihinduka” asobanura uguhindurwa canke uguhinduka uva mu mimerere canke mu kuntu wari umeze, ukaja mu yindi. Igihe Adamu na Eva bacumura, “bahindutse” bava mu mimerere yabo ya mbere, kuko bari baremwe batunganye, mw’ishusho y’Imana, aho ubushobozi bwo hejuru bwaganza ubushobozi bwo hasi. Igihe bacumura, “bahindutse” baba ibiremwa aho ubushobozi bwo hasi bwafashe ubukuru hejuru y’ubushobozi bwo hejuru. Kandi ico kintu bakiraze uruvyaro rwabo rwose.
In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.
Mu buhanuzi bw’imigogo ibiri ya Ezekiyeli, Umwami yahisemo Yerusalemu ngo ibe umutwe, umurwa mukuru aho umwami yabaga. Yagombaga kuba ububasha bwo hejuru. Mu mugereranyo w’imigogo ibiri, ubwami bwo mu majyepfo bwari ububasha bwo hasi ugereranyije n’ubwami bwo hejuru bwo mu majyaruguru. Guhinduka kugaragazwa n’igihe iyo migogo ibiri yagombaga gufatanywa, kwasabaga ko ubwami bwo mu majyepfo busubizwa mu mwanya wabwo wo kuba umutwe. Yagombaga guhindukirira ubwami bwo mu majyaruguru, kuko icyo gihe bwari bwifatanyije n’umwami nyakuri wo mu majyaruguru, kandi buhujwe n’intebe y’ubwami y’ubwami nyakuri bwo mu majyaruguru.
For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.
Tulizugulira ya, obwakabaka obw’omumambuka bwatuuka bwatuuka ku 1798 kwonka, kandi Yohaana yagambirwa kulekaho ekiyumba eky’omu rujegere, ekyo na kyo ekyatuukaga ku 1798 kwonka. Obwakabaka obw’omumaserengeta bwari bwakugaitwa ku muti gw’emyaka enkumi ibiri n’ebikumi bisatu omumazana n’okwija kwa maraika waakashatu, kwonka obwakabaka obw’omumambuka bwari bwakuhwaho nk’oku okugaitwa kw’obwakatonda n’obuntu kwahikirizibwa omu bisenge bibiri eby’omu yeekaalu ebi Yohaana yaramaze okupima. Obwakabaka obw’omumambuka bwari bwahurizibwa hamwe n’obwakabaka obw’omumaserengeta n’omukago gwa makumi ana na mukaaga, omumazana n’okwija kwa maraika waakashatu, kwonka tibwahurizibwa butereevu na 1844 nk’oku obwakabaka obw’omumaserengeta bwahurizibwaga.
The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.
연합 왕국은 사십육 년의 성전과 더불어, 이백이십 년으로 표상된 신성과 인성의 결합 양자와 연결되어 있었다. 1798년의 북방 왕국은 사십육 년의 성전의 기초를 표시하였으나, 거기서 끝이 났으니, 이는 그 기초로서 그리스도께서 친히 취하신 육체를 표상하였기 때문이며, 그분의 육체는 창세로부터 죽임을 당한 것이기 때문이다. 모든 성전은 서로 대치될 수 있는 상징들이며, 1798년에 놓인 그 사십육 년의 기초는 그분의 인간적 육체를 밝혀 주고, 1844년에 이르는 그 사십육 년의 종결은 그분의 신성을 밝혀 준다.
The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.
Jeshi lililokanyagwa chini hata mwaka 1798 halikuwa patakatifu pa Mungu, ijapokuwa patakatifu pa Mungu liliwakilishwa kana kwamba linakanyagwa chini katika kipindi hicho cha wakati; lakini kukanyagwa huko chini kulikuwa kukitendeka katika ufalme wa kusini, ambako Mungu alikuwa amechagua Yerusalemu, ili kuweka patakatifu Pake na jina Lake. Jeshi lililokuwa limekanyagwa chini liliwawakilisha Mataifa; liliuwakilisha mwili.
When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.
Adamu na Hawa walipotenda dhambi, “nyakati saba” za miaka elfu saba ya wanadamu kukanyagwa chini na dhambi zilianza. Wakati huo, Mwana-Kondoo aliyechinjwa tangu kuwekwa msingi wa ulimwengu alitoa ngozi za kondoo ili kufunika uchi wenye dhambi wa wanadamu. Kukanyagwa chini kwa wanadamu kulipofikia mwisho wake mwaka 1798, Mwana-Kondoo, aliye msingi na mjenzi wa kila uwakilishi uliotakaswa wa hekalu, alichinjwa tena. Hapo ufalme wa kaskazini, na hekalu la kibinadamu lililowakilishwa humo, ulifikia mwisho wake.
1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.
1798 mumbere eyo omurwanyisa wa Kristo ow’ebisuba yaitwa, amaze kureeta obujulizi bwe obw’amasitaani obw’emyaka esatu n’ekitundu egy’obunnabbi, obwatandikira ku kuheebwa obushoboorozi bwe mu mwaka gwa 538, ekyasangirwamu emyaka makumi asatu egy’okweteekateeka eyatandikira mu mwaka gwa 508. Ebyo byali eby’okukoppa kwa bwasitaani okw’emyaka makumi asatu Kristo gye yateekateekamu, eyatandikira ku kuzaalibwa Kwe, ne gihendera ku kuheebwa Kwe obushoboorozi, bwe yabatizibwa, era oluvannyuma n’awa obujulizi Bwe okumala emyaka esatu n’ekitundu egy’amazima okutuusa bwe yatuuka ku kifo Omwana gw’Endiga eyattibwa okuva ku kutondebwa kw’ensi we yakomererwa. Awo ne kituukirira ekisuubizo Kye nti, oluvannyuma lw’okuzikirizibwa kwa yeekaalu, Aligizukiza mu nnaku ssatu.
He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.
Uyo ni we wari wa kulamusya hekalu lya mubili Gwake, pantu ni maka ga Uungu Bwake aga yafulishishe ukubuka ku bafwe, pantu Uungu Bwake tabwafwile pa kupopolwa pa musalaba, lelo ni Buntu Bwake bwafwile pa musalaba, pantu te kuti Lesa afwe.
“‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.
“‘Ndie uvuŋukilo, ndee moyo’ (Johane 11:25). Yula ye aahanjile ati, ‘Ngame ndjaŋgika omwenyo gwange, opo ndjikaagale po vali’ (Johane 10:17), a dja mo mombila e na omwenyo oo wa li mu ye mwene. Uunhu wa fila; uuKalunga inau fila. MuuKalunga wawe, Kristus a li e na okutya okukwaatela po okuvunga iikolezo yefyo. Ye ota popi kutya oku na omwenyo mu ye mwene, a nyumune yo ahe ye ngeno ta hala.” Selected Messages, book 1, 301.
In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.
Mu 1798, urusengero rw’umuntu, ari rwo ngabo z’“ubwami bwo mu majyaruguru”, rwageze ku iherezo, kuko nk’ikimenyetso cya kamere yo hasi, rutashoboraga guhindurwa kugeza ku muzuko wo Kugaruka kwa Kabiri. Nyamara ariko, rwagaragaje urufatiro rw’imyaka mirongo ine n’itandatu igihe Kristo yazuraga urusengero rwashoboraga guhindurwa, rwagereranywaga n’ubwami bwo mu majyepfo, bwari ikimenyetso cy’imbaraga zo hejuru z’ubwenge, zihindurwa ako kanya umunyabyaha atsindishirijwe.
“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.
Kristo Yena mwene atengilepo umusingi, epo abatume bapangileko Eklesia ya kwa Lesa. Mu Byandiko Bya Mushilo, icipasho ca kutungako itempile ciletekwa lyonse mu kulangisha ukwakulwa kwa Eklesia. Zakaria alelandapo pali Kristo ngo Musambo uyo wali no kwikula itempile yakwe Yehova. Alandapo no ku Bantu ba mitundu nga balekafwilisha muli uyu mulimo ati, “Abo abali ukutali bakeisa no kwikula mu itempile yakwe Yehova;” kabili Esaya alanda ati, “Abana ba bena fyalo bali no kwikula impango shobe.” Zakaria 6:12, 15; Esaya 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.
Hiliuska kut narangpa yaa tempel na, Peterka ani, ‘Mi-kaa aan kuda, tukuk hihchii talhkun-ga, minam nura hilu-uli takari, Chukchaamali-ka hachikin nala, ak-chiin iitx̣a, hipi hihla hihchii talhkun anokiiya, hanak yánna ilhpakihlii, tempel akxohmiili-kat iklaha, yahchokla chulhpakihlii iyyiik, Isht Chukchaamali-ka anumpuli ik-ayaa onnah ayoppachi-kat, Iisus Christa-at i̱tibapisa, Chukchaamali-ka i̱nla anumpa-kat.’ 1 Peter 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 bwina bwa mayezo bwa Bayudaaya n’ab’omu mahanga, abatume bakoraga umurimo, bakuramo amabuye yo gushyirwa ku rufatiro. Mu rwandiko rwe yandikiye abizera b’i Efeso, Pawulo yaravuze ati: ‘Nuko rero ntimukiri abanyamahanga n’abashyitsi, ahubwo muri abenegihugu hamwe n’abera, kandi muri abo mu rugo rw’Imana; kandi mwubatswe ku rufatiro rw’abatume n’abahanuzi, Kristo Yesu ubwe ari we Buye rikuru ry’imfuruka; muri we inyubako yose, ihujwe neza, ikurira kuba urusengero rwera mu Mwami: kandi muri we namwe murubakanwa hamwe ngo mube ubuturo bw’Imana ku bw’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.
Na kwa Wakorintho aliandika: “Kwa kadiri ya neema ya Mungu niliyopewa, kama fundi mjenzi mwenye hekima, nimeweka msingi, na mwingine anajenga juu yake. Lakini kila mtu na aangalie jinsi ajengavyo juu yake. Kwa maana hakuna mtu awezaye kuweka msingi mwingine isipokuwa ule uliokwisha kuwekwa, nao ni Yesu Kristo. Basi ikiwa mtu yeyote akijenga juu ya msingi huu kwa dhahabu, fedha, mawe ya thamani, miti, majani makavu, mabua; kazi ya kila mtu itadhihirishwa wazi; kwa maana siku ile itaitangaza, kwa sababu itafunuliwa katika moto; nao moto utaijaribu 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, 596.
“Apostolos piande ko rieguing neng salig a pátábasan, ya ra nga Rock of Ages. Yang pátábasan a iti, inyangay da ro manga bato a inukit da manlapud mundo. Aliwa a andi ti sagabal no nagbanbannog ro manga managtukod. Nagbalin a makapadas unay ti trabaho da gapu iti pannakakontra dagiti kabusor ni Cristo. Masapul a makipagbalubal da iti kinapanatiko, kinapakumbaba a naiduma, ken pannakagura dagidiay agtukod iti maysa a biddut a pátábasan. Adu dagidiay nagtrabaho a kas managtukod ti iglesia a maipadisda kadagiti managtukod ti pader idi tiempo ni Nehemiah, maipanggep kadakuada ket naisurat: ‘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, 596.
We will continue this study in the next article.
Twahendelea na uchunguzi huu katika makala inayofuata.
“The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.
“Ukuwa kw’omuntu kwagcwalisa izulu lonke ngosizi. Izwe uNkulunkulu ayelidalile lonakaliswa ngesiqalekiso sesono, futhi lahlalwa yizidalwa ezazimiselwe ukuhlupheka nokufa. Akuzange kubonakale ndlela yokuphunyuka kulabo abephule umthetho. Izingelosi zayeka izingoma zazo zokudumisa. Kuzo zonke izigodlo zasezulwini kwakukhona ukulila ngenxa yencithakalo isono esasiyibangele.
“The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.
“Mwan wa Nzambi, Mukalenga wa nkembo wa zulu, wasimikilwe nsa muwila bwena bwa bantu batomboloke. Mutima wakwe wasundukibwe na luse lukatampe lukashidi nshiku, patupu malanda a nsi ya balube akamwena kumpala kwa Ye. Kadi dinanga dya buntu bwa Nzambi dyakadi dyumvije lukanu lua kuikudiwa kua muntu. Mikenji ya Nzambi, ya kuputuka, yakadibanza moyo wa mubidi wa mushipi. Mu biloba byonso bya bufumu, kwakadi muntu umo kaka uvwa mwa kusankisha bikumbanyino byayo pa kaaba ka muntu. Pantu mikenji ya buntu bwa Nzambi ya cidi ya busantu bule bule na Nzambi Yende mwine, kakadi muntu kana yumo ulingane na Nzambi mwine uvwa mwa kupanga mulambu wa dipungila bwa bubi bua kujimuna kwayo. Kakuena nansha umwe pa kuledila pa Kristo uvwa mwa kupikula muntu muwila ku mulawu wa mikenji ne kumuvwija diaka mu bulongame ne Zulu. Kristo neangate pa Yende mwine mulandu ne nsonyi ya bubi—bubi bule busongolole ku Nzambi wa busantu, budi ne bwa kupandisha Tate ne Mwanende. Kristo neafike too ne ku butitshi bwa makenga bua kuupula bantu baononeke.”
“Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.
“Isäin edessä Hän vetosi syntisen puolesta, samalla kun taivaan joukko odotti tulosta sellaisella kiinnostuksen jännityksellä, jota sanat eivät voi ilmaista. Kauan jatkui tuo salaperäinen neuvonpito — ’rauhan neuvo’ (Sakarja 6:13) langenneiden ihmislasten tähden. Pelastussuunnitelma oli laadittu jo ennen maan luomista; sillä Kristus on ’Karitsa, joka on teurastettu maailman perustamisesta asti’ (Ilmestys 13:8); kuitenkin oli taistelua, jopa kaikkeuden Kuninkaalle, antaa Poikansa kuolemaan syyllisen suvun puolesta. Mutta ’niin on Jumala maailmaa rakastanut, että Hän antoi ainokaisen Poikansa, ettei yksikään, joka Häneen uskoo, hukkuisi, vaan hänellä olisi iankaikkinen elämä.’ Joh. 3:16. Oi lunastuksen salaisuutta! Jumalan rakkautta maailmaa kohtaan, joka ei rakastanut Häntä! Kuka voi tuntea sen rakkauden syvyydet, joka ’on kaikkea tietoa ylempänä’? Halki loputtomien aikakausien kuolemattomat mielet, pyrkiessään käsittämään tuon käsittämättömän rakkauden salaisuuden, tulevat ihmettelemään ja palvomaan.”
“God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.
“Nzambi u be u monisibwa mu Kristu, ‘na u vukisa nsi kwa Yandi mosi.’ 2 Bakorinto 5:19. Muntu waka kuma mubi ngolo mu masumu kino yo vandaka mpasi ve na yandi, na ngolo na yandi mosi, kuvanda na kuwisana na Yandi yina nkadulu na Yandi kele bunkete mpe bolamu. Kansi Kristu, ntama ya kuvulusa muntu na kitumbu ya nsiku, lendaka kupesa ngolo ya kimfumu ya mazulu yina ta vukana na ngolo ya bumuntu. Na mutindu yina, na kubalula ntima epai ya Nzambi mpe na lukwikilu mu Kristu, bana ya Adama yina kubwaka lendaka kuvanda diaka ‘bana ya Nzambi.’ 1 Yoane 3:2.” Bampangi ya Ntete mpe Baprofete, 63, 64.