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.
Emiggo ebiri giyungibwa wamu ne gifuuka yeekaalu emu. Amakumi ana mu mukaaga kye kabonero ka yeekaalu, era myaka 46 giyawula obuddu bw’obwakabaka obwa mu bukiikakkono okuva ku bw’obwakabaka obwa mu bukiikaddyo. Okunyigirizibwa kw’ekifo ekitukuvu n’eggye bwe kwatuukirizibwa mu kiseera eky’enkomerero mu 1798, emyaka 46 ne giyunga emiggo ebiri ne gifuuka yeekaalu. Okuva mu 723 BC okutuuka mu 677 BC, yeekaalu yamenyebwa ne yanyigirizibwa wansi. Mu 1798 okunyigirizibwa kwaggwa, era okutuusa mu 1844, yeekaalu yali yazimbiddwa. Eyo baali banaafuuka eggwanga limu, ne kabaka omu, ne balekera ddala okukola ekibi emirembe gyonna. Eyo ye yali enteekateeka, naye obujeemu bwa 1863 bwazza enteekateeka emabega okutuusa mu 2001.
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.
Paulo ategeeza nti Ekkanisa ye mubiri, ate Kristo ye mutwe; era akozesa omubiri ng’ekifaananyi ky’ennyama. Eri Paulo, ennyama n’omubiri bye bigambo ebikyusaganyizibwa.
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.
Kubanga bwe mutambulira mu mubiri, munaafa; naye bwe mubitta ebikolwa by’omubiri mu maanyi g’Omwoyo, munaabeera balamu. Abaruumi 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.
Enteekateeka y’ekyekalu ky’omuntu esinziira ku nteekateeka y’ekyekalu kya Katonda. Omubiri, gwe Ekkanisa, gulingana n’ennyama mu kyekalu ky’omuntu omu. Mu kyekalu ky’omuntu omu, amagezi gatwala ekifo ky’omutwe, ate omubiri gutwala ekifo ky’nnyama.
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.
Kubanga tuli ebitundu by’omubiri gwe, eby’ennyama ye n’eby’amagumba ge. Olw’ekyo omusajja alireka kitaawe ne nnyina, agattibwe n’omukazi we, era bombi babeere omubiri gumu. Kino kye kyama ekinene; naye njogera ku Kristo n’ekkanisa. Abaefeso 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.
Yeekaalu Yokaana gye yalagirwa okugipima, mu kiseera okuvuga ekkondeere kw’omulayika ow’omusanvu kwe kwalaga okutandika kw’omulimu ogw’okumaliriza ekyama kya Katonda, yali yeekaalu ya Katonda; naye yeekaalu ey’omuntu yakolebwa mu kifaananyi kya yeekaalu ya Katonda. Biri ng’obubonero obisobola okukyusaganyibwa buli kimu ne kiyimirira ekirala. Musa yali ku lusozi ennaku amakumi ana mu mukaaga bwe yolekerwa ekifaananyi kye yandikozesa ng’azimba eweema ey’ensi. Ekifaananyi ekyo kyaggibwa mu yeekaalu ey’omu ggulu.
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.
Kristo yali yeekaalu ey’eggulu, nga yalabisibwa mu mubiri, era akiikirira enkula ya yeekaalu y’omuntu, kubanga abantu baatondebwa mu kifaananyi kye. Olw’ensonga eno, enkula ya yeekaalu y’omuntu ekiikirirwa n’amakoromuzoomu amakumi ana mu mukaaga.
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.
Mu by’obunnabbi, yeekaalu zisobola okusikizibwa mu kifo ky’ekimu n’ekirala. Noolwekyo, yeekaalu Yokaana gye yalagirirwa okupima yalimu ebitundu bibiri byokka, nga terina luggya. Ekitundu ekyasooka kiyimirira yeekaalu y’obuntu, ekkanisa (omugole), eggwanga, omubiri, ogwo gwe nnyama. Ekitundu eky’okubiri kiyimirira yeekaalu ey’obwakatonda, omuwasa, kabaka, omutwe, ogwo gwe magezi. Okusuubiza kw’endagaano ey’olubeerera okutuukirizibwa eri emitwalo kkumi n’ena n’enkumi nnya mu nnaku ez’enkomerero kulagiddwa mu kifaananyi ky’emiti ebiri mu kitabo kya Ezeekyeri essuula asatu mu musanvu. Kulagiddwa mu yeekaalu ya Yokaana, erimu ebitundu bibiri. Kulagiddwa ne mu ennyonnyola enkaliriza za Pawulo z’ekyama kya Kristo mu omukkiriza, essuubi ly’ekitiibwa.
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.
Omulimu gw’okuteekebwako akabonero kw’abo 144,000 gwe mulimu gw’okugatta obwa-Katonda n’obwa-muntu mu ngeri ey’olubeerera. Omulimu ogwo gutuukirizibwa mu bbanga ly’okuvuga ennyanga ey’omusanvu. Okugatta okwo kulagirwa, olunyiriri ku lunyiriri, mu ngeri enjawulo mu Ebyawandiikibwa Ebitukuvu. Omulimu gw’okutuukirizibwa n’og’okutukuza ge mannya g’eby’eddiini agakozesebwa okulaga omulimu guno. Okutuukirizibwa gwe mulimu gwa Kristo ng’eyaddira mu kifo kyaffe, ate omulimu gw’okutukuza gwe mulimu gwa Kristo ng’eky’okulabirako kyaffe. Okutuukirizibwa kulaga eddembe lyaffe ery’eggulu, ate okutukuza kulaga okusaanira kwaffe eggulu. Emirimu egyo gyombi bireetebwa eri omukkiriza olw’okubeerawo kw’Omwoyo Omutukuvu. Omulimu ogwo gulagirwa ng’okuwandiika amateeka ga Katonda mu mitima gy’abo ne mu bwongo bw’abo abakkiriziddwa mu ndagaano ey’olubeerera.
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.
Ekigambo “mind” kiyimirira ekisenge mu yeekaalu, mwe omutwe gutuula. Amagezi bye bayita obutonde obwawaggulu, ate omubiri gwe bagamba nti obutonde obwansi. Amagezi gayimiririrwa ebirowoozo byaffe, ate omubiri guyimiririrwa ebyo bye tuwulira.
“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.
Abantu bangi bafuna obutassanyuka obutetaagisa. Baggya ebirowoozo byabwe ku Yesu, ne babissa nnyo ku bo bokka. Bawangaza obuzibu obutono, ne boogera ebintu ebireetera okugwaamu amaanyi. Balina omusango gw'ekibi kinene eky'okwemulugunya okutetaagisa ku ngeri Katonda gy'atuteekateekera. Ku byonna bye tulina n'ebyo bye tuli, tuli ababanja ba Katonda. Atuwadde obusobozi, mu kigero ekimu obufaanana n'ebyo by'ye yennyini alina; era tulina okukola n'obunyiikivu okuzikulaakulanya, si lwa kusiimisa era n'okugulumiza ffe bennyini, wabula okumugulumiza ye.
“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.
Tetusaanidde kuganya ebirowoozo byaffe okusikuddwa ne biva ku bwesigwa eri Katonda. Mu Kristo tuyinza era tusaanidde okuba basanyufu, era tusaanidde okufuna emize egy’okwefuga. Ne ebirowoozo biteekwa okuleetebwa wansi w’okugondera okwagala kwa Katonda, ate n’ebiwulira wansi w’okulamulibwa emagezi n’eddiini. Okwefaananyiriza kwaffe teyatuweebwa kusumululibwa ne kukola nga bwe kwe kyagala, nga tewali kukomya wadde okudda mu mpisa. Bw’eba nti ebirowoozo bibi, n’ebiwulira binaaba bibi; era ebirowoozo n’ebiwulira bwe biyiungana bye bikola empisa z’omuntu. Bwe tusalawo nti, nga Abakristaayo, tetusabibwa kukomya ebirowoozo n’ebiwulira byaffe, tutwalibwa wansi w’obukulembeze bw’abamalayika ababi, ne tubayita babeerenga waffe era batufuge. Bwe tugoberera ebyo bye tuwulira mu mitima gyaffe ne tukkiriza ebirowoozo byaffe okutambula mu kkubo ly’okwekengera, okubuusabuusa, n’okwemulugunya, tunaabeeranga abatali basanyufu, era obulamu bwaffe bulirabika nga bulemererwa. Review and Herald, Epreeri 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.”
Ebirowoozo n’eby’omu mutima bwe bigattibwa wamu bifuumba ekikula ky’empisa. Ekikula kyaffe kizimbiddwa ku butonde bubiri: obw’ansi n’obw’awaggulu. Endowooza ye butonde obw’awaggulu; era singa ebirowoozo by’endowooza bitukuzibwa, eby’omu mutima byaffe nabyo bitukuzibwa. Kino kiva ku nti endowooza ye butonde obw’awaggulu era obufuga mu butonde bubiri obukola obuntu bwaffe. "Ebisobozi," ebyategekebwa ng’ebitundu eby’obutonde bwaffe, biri "mu kigero ekimu," "nga bifaanana n’ebyo" Kristo "by’alina," kubanga twatondebwa mu kifaananyi kye, era "tutusaanira okukola n’obunyiikivu okulakulanya" ebyo "ebisobozi."
The powers which are part of the higher nature, or the mind of a human being are judgment, memory, conscience and especially the will.
Obusobozi obubeera mu butonde bw’awaggulu, oba mu bwongo bw’omuntu, kuliko okulamula, ekijjukizo, omutima ogwekenneenya, era okusingira ddala okwagala.
“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.
Abangi beebuza nti, 'Nnaakola ntya okwewaayo eri Katonda?' Oyagala okwewaayo gy'ali, naye oli munafu mu maanyi g'obutuukirivu, oli mu buddu bw'obubuusabuusa, era ofugibwa emize egy'obulamu bwo ogw'ekibi. Ebirayiro byo n'eby'osalaawo biri ng'emiguwa gy'omusenyu. Tosobola kufuga ebirowoozo byo, ebikukubya mu mutima, n'okwagala kwo. Okumanya nti wayomanga ebirayiro byo era ne wevaamu mu bweyamo bwo kikendeeza okwesiga kwo nti oli omwesimbu, era ne kukuleetera okuwulira nti Katonda tasobola kukukkiriza; naye togwaamu mutima. Ky'oyetaaga okutegeera kwe amaanyi amatuufu g'okusalawo. Guno gwe manyi agafuga mu kikula ky'omuntu, amaanyi g'okusalawo, oba ag'okulonda. Buli kimu kisinzira ku nkola entuufu ey'okusalawo. Katonda yawadde abantu amaanyi g'okulonda; g'abwe okugakozesa. Tosobola okukyusa omutima gwo, tosobola wekka okuwa Katonda okwagala kwagwo; naye osobola okulonda okumuweereza. Osobola okuwaayo gy'ali okusalawo kwo; alyoka akolera mu ggwe okwagala n'okukola ng'okwagala kwe bwe kuli. Bw'atyo obulamu bwo bwonna buleetebwe wansi w'okufugibwa Omwoyo wa Kristo; okwagala kwo kunaasimbibwa ku ye, ebirowoozo byo binaagenderagana 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.
Okwegomba obulungi n’obutukuvu kirungi okutuuka we bituukirira; naye bw’okoma wano, tebijja kuvaamu kigasa kyonna. Abangi bajja kuzikirira nga basuubira era nga baagala okufuuka Abakristaayo. Tebatuuka ku kusalawo okuwaayo obuyinza bw’okusalawo bwabwe eri Katonda. Kati tebalonda okuba Abakristaayo.
“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.
Mu kukozesa obulungi obuyinza bw’okusalawo, obulamu bwo busobola okukyusibwa ddala. Bw’owaayo obuyinza bw’okusalawo kwo eri Kristo, weeyunga ku maanyi ag’asinga obwami bwonna n’obuyinza bwonna. Ojja kufuna amaanyi okuva waggulu aganakunyweza, era bw’atyo mu kwewaayo bulijjo eri Katonda ojja kusobozebwa okutambula mu bulamu obupya, naddala obulamu bw’okukkiriza. 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.
Obuyinza bw’okwagala bwe “buyinza obufuga” obuli mu butonde bw’omuntu, era omufuzi oyo ali mu kisenge kya yeekaalu y’omuntu ekigattiddwa wamu n’obuyinza obuli waggulu okusinga amafuga n’obuyinza byonna. Ekifo we wabaawo obwegatta bw’Obwakatonda n’obuntu mu yeekaalu y’omuntu kye kigo ky’emmeeme. Buli muntu alina ekigo ky’emmeeme, era kibeerwamu oba Kristo, oba omulabe omukulu owa Kristo.
“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.
Bwe Kristo atwala obuyinza ku kigo ky’omwoyo, omuntu afuuka omu naye. Era oyo ali omu ne Kristo, ng’akuuma obumu obwo, ng’amutadde ku ntebe ey’obwakabaka mu mutima, era ng’agondera ebiragiro bye, alindwa okuva mu miteego gy’oyo omubi. Nga ayungiddwa ne Kristo, akuŋŋaanya ku ye obukisa bwa Kristo, era awiwaayo amaanyi, obukugu n’obuyinza eri Mukama mu kumuwangulira emyoyo. Mu kukolagana n’Omulokozi, afuuka ekikozesebwa Katonda mwe ayitira okukola. Ate Ssetaani bw’ajja, n’agezaako okwetwalira omwoyo, asanga nga Kristo amukozezza amaanyi okusinga omusajja omuzira ayambadde ebyokulwanyisa. Review and Herald, Desemba 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.
Ekigo ky’emmeeme kye mutima n’ebirowoozo by’omuntu. Ekyasuubizo ky’Endagaano Empya kirondoola ebyasuubizo essatu ebikulu eri omukkiriza. Asuubiziddwa okufuna ettaka ly’abeeramu, nga Ennimiro y’Edeni bwe yali eri Adamu ne Eva, era nga mu ngeri y’emu ekyo kye kyayimirira Ettaka ery’Asuubizo mu ndagaano ya Ye ne Isirayiri ey’edda, era nga n’ekyo kye kyayimirira ettaka ery’ekitiibwa ery’omwoyo ery’Isirayiri ey’omwoyo; era ebisatu ebyo byonna biwa obujulizi, olunyiriri ku lunyiriri, eri ekyasuubizo ky’ensi empya eyakolebwa obuggya, eri abo abawangula nga Ye bwe yawangula.
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.
Bw’Adamu ne Ewa baayonoona, “baasasaanyizibwa” okuva mu nnimiro ya Edeni okumala “emirundi musanvu,” era oluvannyuma lw’emyaaka enkumi musanvu ensi n’efuulibwa empya, ne nnimiro ya Edeni n’ezzibwawo. Okusasanyizibwa kwa Adamu ne Ewa kwali ekifaananyi eky’okusasanyizibwa kw’Isirayiri eky’edda okumala “emirundi musanvu.” Endagaano yasuubiza ettaka ly’okubeeramu, era ng’ekyo kyali kisuubizo kya Edeni eddiziddwaawo. Okunyirira ekifo ekitukuvu n’eggye kulaga okweyongera okw’amaanyi kw’ekibi mu kika ky’abantu, okutandikira ku kibi kya Adamu.
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.
Ebirayiro ebirala bibiri by’Endagaano bye bino: nti abeesigwa banaafuna omubiri omuggya n’endowooza empya, era ddala endowooza ya Kristo. Omubiri ye nnyama, obutonde obwansi; era mu kwogera ku Kristo, gumanyibwa ng’Ekkanisa. Endowooza ye butonde obw’awaggulu; era kino kye Muky. White agalambika ng’ekigo ekikulu eky’emmeeme. Paulo ayigiriza mu bukakafu nti tufuna endowooza ya Kristo mu kiseera ddala lwe tukkiriza ebyo Enjiri bye yeesaba, bwe tubalirwa obutuukirivu. Ayigiriza era nti tetufuna omubiri omuggya era ogw’ekitiibwa okutuusa ku Kudda kwa Kristo 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.
Laba, mbategeeza ekyama; tetutebaka ffenna, naye ffenna tunaakyusibwa, mu kaseera akatono, mu kumyuka kw’eriiso, ku kkondeere ery’enkomerero: kubanga ekkondeere lijja okukuba, n’abaafu ne bazuukizibwa abatayinza kubola, naffe tunaakyusibwa. Kubanga ekyo ekibola kirina okwambala obutayinza kubola, n’ekifa kirina okwambala obutafa. Ate bwe kiriba nga ekyo ekibola kiyambadde obutayinza kubola, n’ekifa kiyambadde obutafa, olwo ekigambo ekyawandiikibwa kijja kutuukirira nti, Okufa kugonnye mu buwangwa. Ai kufa, obuggo bwo buli ludda wa? Ai ntaana, obuwanguzi bwo buli ludda wa? Obuggo bw’okufa kye kibi; n’amaanyi g’ekibi lye tteeka. 1 Abakkolinso 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.
Enjigiriza emu, Yokaana gy’agamba nti eraga nti abo abakkiriza enjigiriza ezikyamu ezo be Antikristo, egamba nti Kristo teyakkiriza kufuna omubiri ogukosebwa ebivuddeko eby’ekibi ebyali bitandise okukosa ekika ky’abantu okuva ku kibi kya Adamu 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.
N’omwoyo gwonna ogutakwatula nti Yesu Kristo yajja mu mubiri si gwa Katonda: era guno gwe mwoyo ogw’omuvuganya Kristo, gwe mwawulira nti gulina okujja; era ne kaakano dda guli mu nsi. 1 Yokaana 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.
Omwenge ogwa Babulooni (omulyazamanyi) oguyigiriza “Okutondebwa obutaliiko kyonoono,” gugamba nti Maliya yafuulibwa atuukirivu, nga bwe baali Adamu ne Eva nga tebanayonoona, okusobozesa okuzaalibwa kwa Yesu okwesigamira ku kubumbibwa okw’Obwa Katonda (Omwoyo Omutukuvu) ne ku buntu obutuukirivu (Maliya). Enjigiriza ey’obulimba ey’“Okutondebwa obutaliiko kyonoono” tekwogera ku kiseera Yesu lwe yabumbibwa mu nda ya Maliya, wabula ku ngeri Maliya gye yabumbibwa n’obutuukirivu bwa Adamu ne Eva. Okutegeeza nti omubiri Kristo gwe yeeyambala bwe yajja okununula abantu gwali omubiri ogutaliiko kyonoono, ogutalimu ebivudde mu busika, kye kuyigiriza ky’omulyazamanyi.
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.
Kubanga abalimbisa bangi bayingidde mu nsi, abatakkiriza nti Yesu Kristo yajja mu mubiri. Oyo ye mulimbisa era omupinga Kristo. 2 Yokaana 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.
Bwe Kristo yazuukira, ebyawandiikibwa ebyasikirizibwa bitunnyonnyola obulungi nti olwo yali n’omubiri ogw’ekitiibwa. Okuzuukira kwe kwakola ng’ekifaananyi ky’okuzuukira kw’abatuukirivu ku Kudda okwa bbiri, era eyo we tufunira ekisuubizo ky’endagaano eky’omubiri omupya.
“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.
Ekiseera kyali kituuse Kristo okulinnya ku ntebe ya Kitaawe ey’obwakabaka. Nga muwanguzi ow’Obwakatonda, yali waakuddayo ng’azza n’eby’obuwanguzi mu mbuga ez’omu ggulu. Nga tannafa yali agambye Kitaawe nti, ‘Nnamaliriza omulimu gwe wampa nkole.’ Yokaana 17:4. Oluvannyuma lw’okuzuukira kwe, yasalawo okumala akaseera ku nsi, okulaba ng’abayigirizwa be bamumanye obulungi mu mubiri gwe ogw’okuzuukira era ogwakkuzibwa ekitiibwa. Kaakano yali yeteeseteese okusiibula. Yali akakasizza amazima nti ye Omulokozi omulamu. Abayigirizwa be tebaakyetaaga kumulowoozangako nga akwatagana n’entaana. Baasobola okum ulowoozangako nga akuziddwa ekitiibwa mu maaso g’obutonde bw’eggulu bwonna. The Desire of Ages, 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.
Ekisuubizo ky’endagaano, eky’ettaka ery’okubeeramu, kituukirizibwa nga ensi efuuse empya, Edeni bwe liddizibwa, era okusaasaana okw’“emirundi musanvu” (emyaka enkumi musanvu) kw’abantu abava mu Adamu omubereberye ne kuggwaawo. Ekisuubizo ky’endagaano eky’okufuna omubiri omuggya era ogw’ekitiibwa kiweebwa ku Kudda okw’okubiri, mu kubinga kw’eriiso.
“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.
Olugero lwa Beteleemu lye nsonga etaggwaamu. Mulimu “obuziba bw’obugagga bw’amagezi n’okumanya kwa Katonda” obukisiddwa. Abaroma 11:33. Twewuunya ssaddaaka ya Omulokozi mu kuwanyisa entebe y’eggulu n’obutanda bw’omu kisibo, era n’okuleka okubeera wamu n’abamalayika abamugulumiza n’abeerera wamu n’ebisolo eby’omu kisibo. Okwenyumiriza kw’omuntu n’okwesobola kunenyezebwa mu maaso ge. Naye kino kyali ntandikwa yokka ey’okwewombeeka kwe okw’ewuunyisa. Kyandibadde obwewansiisa obw’enjawulo ennyo, okumpi n’obutaggwako, eri Omwana wa Katonda okweyambaza obuntu, ne singa Adamu yali ayimiridde mu butali musango mu Edeni. Naye Yesu yakkiriza obuntu nga ekika ky’abantu kyali kinnafuwadde olw’emyaka enkumi nnya egy’ekibi. Nga buli mwana wa Adamu bwe kityo, yakkiriza ebyava mu kukola kw’etteeka eddene ery’obusika. Ebyo bye byali byavaamu birabika mu byafaayo by’abajjajja be ab’ensi. Yajja n’obusika obwo okwabanako ennaku zaffe n’okukemebwa kwaffe, era okutuwa ekyokulabirako ky’obulamu obutalina kibi. The Desire of Ages, 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.
Bwe omusajja atuukiriza ebyetaago by’Enjiri, awo n’olwo afuna ebirowoozo ebiggya, ebirowoozo bya Kristo; naye omubiri, ogwo Pawulo naye aguyita ‘ennyama’, gukyusibwa ku kukomawo kwa Kristo okw’okubiri. Obutonde obw’awansi, obukwatagana n’ebyo by’owulira, tebuggibwawo mu kukyukira. Ebyo by’owulira, ebiba ekitundu ku mpisa z’omuntu, bibeeraawo okutuusa ku kukomawo kwa Kristo okw’okubiri. Ebyo by’owulira byimirira enkola y’okuwulira, egikwatagana n’enkola ya homoni. Era byimirira ebyawulira ebikwatagana n’enkola y’ennervi. Ebintu byonna eby’obutonde bw’omuntu obw’awansi ebibalirwa nga eby’owulira, bigabanyizibwa mu bika bibiri eby’enkulu. Ekika kimu kye by’owulira kye mpisa ze twasikira okuva eri bajjajjaffe, ate ekika ekirala kye mpisa ezikuzibwa ze twazimba olw’okusalawo kwaffe okwennyini.
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.”
Ebimu ku butonde obuvamunzalo biba butundu bwa butonde bw’omuntu busa, era ebimu ku butonde obwo bubeera bwa kukola ebibi. Embeera z’emitima ezikuzibwa ze tuteekawo olw’okusalawo kwaffe, ate obutonde obuvamunzalo buyitira mu “tteeka eddene ery’obuva mu nzaalo.”
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 "yeyambaza obuntu ng’ekika ky’abantu kyali kinnafuddwa olw’emyaka enkumi nnya egy’ebbibi. Nga omwana wa Adamu yenna, yakkiriza ebivudde mu kukola kw’etteeka eddene ery’obuzaaliranwa. Ebyo ebivudde mu byalabikiddwa mu byafaayo by’abajjajja be ab’ensi. Yajja ng’alina obuzaaliranwa obwo okugabana ennaku zaffe n’okugezebwa kwaffe, era okutuwa ekyokulabirako eky’obulamu obutaliimu kibi." Ng’alina ebivudde mu emyaka enkumi nnya egy’okukola kw’etteeka eddene ery’obuzaaliranwa, Yesu yakuumanga bulijjo ebyo wansi w’okufuga kwe ng’akozesa okwagala kwe, era teyaliko na omulundi gumu gwe yayingira mu kukuza eby’awulira eby’ekibi.
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.
Singa Yesu yakkiriza okweyambaza omubiri gw’obuntu, nga bwe gwali ku Adamu ne Eva nga tebannayonoona, nga tatasikiriza ebivudde mu kugwaamu amaanyi kw’obuntu okwaliwo okumala emyaka egisukka mu enkumi nnya egy’okwononebwa, te yandibadde awaayo ekyokulabirako ku ngeri buli mwana wa Katonda gy’ayinza okuwangula.
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.
“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.
Abangi balaba olutalo luno wakati wa Kristo ne Sitaani ng’olutaliiko kye lubakwataako mu ngeri y’enjawulo ku bulamu bwabwe; era ku bo teribakwata nnyo. Naye mu mutima gwa buli muntu empaka zino ziddibwamu. Tewali n’omu ava mu nnyiriri z’ababi n’ayingira okuweereza Katonda nga tasisinkanye okulumba kwa Sitaani. Ebikemo Kristo bye yayimirira n’abiwakanya, bye bimu ffe bye tusanga nga kizibu nnyo okubiyimirira. Byamunyigirizibwa mu ngeri ey’amaanyi ennyo kubanga obutonde bwe busukkuluma nnyo obwaffe. Nga omugugu omuzito ennyo ogw’ebibi by’ensi guli ku ye, Kristo yayimirira n’aziyiza okukemebwa ku kwegomba kw’emmere, ku kwagala ensi, era ku kwagala okwekulisa okuleeta okwekaliriza. Ebyo byebyo ebikemo ebyawangula Adamu ne Eva, era ebiyanguyira nnyo okutuwangula.
“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.
Sitaani yali alaze ekibi kya Adamu ng’obujulizi nti etteeka lya Katonda si kya bwenkanya, era terisobola okugonderwa. Mu buntu bwaffe, Kristo yali alina okununula okulemererwa kwa Adamu. Naye Adamu bwe yakemebwa Omukemi, tewali ebivudde mu kibi ebyali bimutuukako. Yayimirira mu maanyi g’obuntu obutuukiridde, ng’alina amaanyi agajjudde g’akalowoozo n’omubiri. Yali azingiririddwa ekitiibwa kya Edene, era ng’ali mu kwogeragana kwa buli lunaku n’ebitonde eby’omu ggulu. Kyali si bwe kityo eri Yesu bwe yayingira mu ddungu okulwana ne Sitaani. Okumala emyaka enkumi ena, ekika ky’abantu kyabadde kiggwamu amaanyi g’omubiri, buyinza bw’akalowoozo, ne mu muwendo gw’eby’obuntu obulongoofu; era Kristo yatwala ku ye obunafu bw’obuntu obwazikiridde. Mu ngeri eno yokka ye yandiyinzizza okununula omuntu okuva mu bunnya obusinga wansi bw’obwonoonefu bwe.
“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.
Abangi bagamba nti kyali tekisoboka Kristo okuwangulwa omugezo. Awo teyandisobodde kuteekebwa mu kifo kya Adamu; teyandifunye obuwanguzi obwe Adamu yalemwa okufuna. Bwe kiba nti mu ngeri yonna tulina okusoomoozebwa okuzibu okusinga Kristo kwe yayitamu, awo teyandisobodde kutuyamba. Naye Omulokozi waffe yatwala obuntu, n’obunafu bwabwo bwonna. Yatwala obutonde bw’omuntu, nga waliwo ekisoboka eky’okugwa mu kugezo. Tewali kyonna kye tulina okwettika kye Ye yatagumira.
“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.’
Eri Kristo, nga bwe kyali eri ababiri abatukuvu ab’e Edeni, okwegomba kw’emmere kwe kwali ensibuko y’okukemebwa okusooka okukulu. Ddala we okuzikirira kwatandikira, eyo we guteekwa okutandikira omulimu ogw’okununulibwa kwaffe. Nga bwe kyali, olw’okweganyula mu kwegomba kw’emmere Adamu n’agwa; era bwe kityo, olw’okwegaana okwegomba kw’emmere Kristo ateekwa okuwangula. ‘Awo bwe yamala okusiiba ennaku amakumi ana n’ebyekiro amakumi ana, n’alyoka awulira enjala. Awo omukemezi bwe yajja gy’ali, n’amugamba nti, Obanga Ggwe Mwana wa Katonda, lagira amayinja gano gafuuke omugaati. Naye n’addamu n’agamba nti, Kiwandiikiddwa nti, Omuntu talina kuberawo na mugaati gwokka, wabula buli kigambo ekifuluma mu kamwa ka Katonda.’
“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.
Okuva ku biseera bya Adamu okutuuka ku biseera bya Kristo, okwejagaliza kwazze kwongerera amaanyi ebyegombesa n’okwesunga, okutuusa nga byafuna obufuga obutateekebwako kkomo. Bwe kityo abantu baali bagudde wansi mu mpisa era balwadde, era bo bennyini tebaali basobola kubiwangula. Ku lwa muntu, Kristo yawangula ng’agumiikiriza okukemebwa okuzito ennyo. Ku lwa ffe yakozesa okweefuga okusinga enjala oba okufa. Era mu buwanguzi buno obwasooka mwalimu n’ensonga endala ezirimu mu ntalo zaffe zonna ez’okulwana n’amaanyi g’ekizikiza. The Desire of Ages, 117.