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.

Tuli mu kukebera olunyiriri lwa Ezeekyeri essuula amakumi asatu mu musanvu, olusooka okulambulula okufuuwa kw’ekkondeere ey’omusanvu n’obubaka eri Layodikiya, ebyaleeta eggye ly’abantu emitwalo kkumi na bina n’enkumi nnya. Oluvannyuma Ezeekyeri addamu n’alyongera ku lunyiriri olwo, ng’aleeta eky’okuggattibwa kw’emitoogo ebiri egy’obwakabaka obw’amambuka n’obw’amaserengeta bwa Isirayiri, ng’akikozesa ng’ekyokulabirako eky’enkola gye biggattibwaamu obutonde bw’obwa-Katonda n’obutonde bw’obuntu mu biro by’okufuuwa kw’ekkondeere ey’omusanvu. Amawanga agabiri bwe gayungibwa ne gafuuka eggwanga limu, Ezeekyeri alaga nti balina kabaka abafuga ku bo; era n’alyoka atunuulira endagaano ey’emirembe gyonna, nga ye endagaano eyatuukirizibwa n’abantu emitwalo kkumi na bina n’enkumi nnya, ng’akakasiza nti abantu b’endagaano b’ennaku ez’enkomerero bajja okubeeranga n’Awatukuvu bwa Katonda wakati mu bo emirembe gyonna.

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.

Ku lunyiriri olwo tw’ongeddeko omulimu gwa Yokaana ogw’okupima yeekaalu mu 1844, bwe kityo ne gukiikirira okupiima okw’enkomerero okw’atandika nga Settemba 11, 2001. Okupima okwo kwoogerwako ne Zekaliya, era alaga nti okupiima kwo kubaawo Katonda bw’addamu okulonda Yerusaalemi okubeera ekibuga mwe ateeka Erinnya Lye. Tufaananiriza wakati w’ebitundu ebikola yeekaalu n’emiti ebiri egy’obwakabaka obw’obukiikakkono n’obw’obukiikaddyo bwa Isirayiri. Omulimu gwa Kristo ogw’okugatta Obwa-Katonda Bwe n’obuntu bwa 144,000 gukiikirirwa mu bunnabbi bbiri obw’emmyaka 2,520 obw’okusaasaanyizibwa obwaleetebwa ku bwakabaka obw’obukiikakkono n’obw’obukiikaddyo, nga bikwatagana n’obunnabbi bw’emmyaka 2,300.

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.

Okumanya kye kiriikirira emiti gya Ezeekyeri mu mulimu gw’Enjiri kyeetaagisa okutegeera okw’awamu ku Njiri. Kristo yakiriza okweyambaza omubiri gwaffe ogunafu olw’ekugwa, nga wayise emyaka enkumi nnya egy’obunafu obwasikirwa, obwamutuukako ng’ayitira mu Maliya. Nga ekyokulabirako kyaffe, yalaga nti mu kukozesa omwagalo gwe okwewaayo okugondera omwagalo gwa Kitaawe, naffe tuyinza okuwangula nga bwe yawangula, bwe tukozesa omwagalo gwaffe nga tuguteeka wansi w’omwagalo gwe. Omwagalo gwaffe gukozesebwa, ku birungi oba ku bibi, mu bwongo bwaffe, obuli ekigo ekikulu ky’omwoyo.

“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.

Omuyizi ayagala okuteeka omulimu gw’ebiseera bibiri mu kimu, teyandibadde akkirizibwa kugoberera ky’ayagala mu nsonga eno. Okutandika okukola omulimu emirundi ebiri, eri bangi kitegeeza okukozesa amagezi okusinga ekipimo, era ne balekerawo okukola omuzannyo omutuufu gw’omubiri. Si kya magezi kulowooza nti amagezi gayinza okukwata n’okunyuunyuuta emmere ey’amagezi ng’eyitiridde; era okuzza amagezi nnyo kibbi nga bwe kibi okutikka nnyo ebitundu eby’okunyuunyuza mmere, n’okuwa olubuto obutafuna budde bwa kuwummula. Obongo kye kigo ekikulu eky’omuntu wamu, era empisa embi ez’okulya, okwambala, oba okwebaka, zikwata obongo ne ziziyiza okutuuka ku kye omuyizi ayagala—edisipulini ennungi y’amagezi. Ekiba kyonna eky’omubiri ekitatwalirwa mu kwegendereza kijja kutegeeza obulumi bwakyo eri obongo. Wateekwa okubeerawo obugumiikiriza bungi n’obunyikivu mu kuyigiriza abavubuka engeri y’okukuuma obulamu bwabwe. Bateekwa okumanyizibwa bulungi ku nsonga eno, okuba nti emiguwa gy’omubiri gyonna n’ebitundu eby’omunda byanywezebbwa era ne bitendekebwa, okutuusa nti mu bikolwa byabyo eby’ewagalo oba ebitali bya kyewagalo, obulamu obusinga obulungi buvveemu, era obongo bube n’amaanyi okugumikiriza omutwalo gw’okusoma. Obuyigirize obwa Kikristaayo, 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.

Omulimu gw'endagaano ey'olubeerera kwe kuwandiika amateeka ga Katonda ku mitima gyaffe n'ebirowoozo byaffe, era omutima gwaffe n'ebirowoozo byaffe byombi biri mu "ekigo eky'emyoyo gyaffe," ekyo kye obwongo bwaffe.

“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.

Endowooza y’omusajja oba omukazi teegwa mu kaseera akatono okuva ku bulongoofu n’obutukuvu okugwa mu bubi, obwononefu n’obumenyi bw’amateeka. Kyetaaga obudde okukyuusa omuntu n’afaanana n’eby’obwa Katonda, oba okussa wansi abo abaatondebwa mu kifaananyi kya Katonda ne batwalibwa mu bukambwe oba mu bya setaani. Ky’etutunuulira kitukyusa. Newaakubadde ng’atondebwa mu kifaananyi ky’Oyo eyamukola, omuntu asobola okutendeka endowooza ye okutuusa ne kibi kye yali akyenyinyalira ne kimunyumira. Bwe akoma okulinda n’okusaba, akoma okuwa obukuumi ku kigo, omutima, n’alyoka yeeyingiza mu kibi n’obumenyi bw’amateeka. Endowooza etusiddwa wansi, era tekisoboka okugiggya mu bwononefu ng’eyongera okutendekebwa okussa mu buddu amaanyi g’empisa n’ag’okutegeera, n’okubissa wansi w’okufugibwa okw’ebyegomba ebikakali. Okulwana okutaleka ku ndowooza ey’omubiri kigwanira okweyongera bulijjo; era tulina okuyambibwa obuyinza obutukuza bw’ekisa kya Katonda, obusikiza endowooza waggulu era ne bumanyiiza okugatekereza ku bintu ebirongoofu n’ebitukuvu. 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.

"Amagezi," "omutima," "obwongo" kye "kigo ky'emmeeme." Ekigo kye kigo ekirina okukuumibwa okuva ku kuyingira kw'ekibi.

“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.

Mu kusaba kwe eri Kitaawe, Kristo yawa ensi essomo eririna okuwandiikibwa mu bwongo n’omwoyo. ‘Kino kye bulamu obutaggwawo,’ yagamba, ‘okumanya ggwe Katonda omu yekka ow’amazima, ne Yesu Kristo gwe watuma.’ Yokaana 17:3. Kino kwe kusomesa okw’amazima. Kiwa amaanyi. Okumanya okw’obumanyirivu ku Katonda ne Yesu Kristo gwe yatuma kukyusa omuntu afaanane n’ekifaananyi kya Katonda. Kuwa omuntu obusobozi okwefuga, ne kiteeka buli kusikiriza n’okwegomba kw’ennono ey’omubiri wansi w’obufuzi bw’amaanyi agawaggulu ag’amagezi. Kikola oyo akirina okuba omwana wa Katonda era omusika w’eggulu. Kimuleeta mu bumu n’amagezi g’Oyo Atamalirirwamu, era kimuggulirawo obugagga obungi obw’obutonde bwonna. Okuyigiriza kwa Kristo mu bifaananyi, 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.

‘Amaanyi ag’awaggulu’ galina okukozesebwa okulamulira n’okutwala mu buwombeefu ‘okutuntumuka n’okwegomba okw’obutonde obw’awansi.’ Amaanyi ag’awaggulu gasangibwa mu magezi, era ‘okwegatta n’amagezi g’Oyo Ataggwaawo’ kye ‘kikyusa omuntu ne kimufuula mu kifaananyi kya Katonda.’ Mu kiseera eky’okuteekako akabonero eky’abantu emitwalo kkumi n’ena n’enkumi nnya, ekifaananyi ky’ensolo kikolebwa mu kibiina kimu, ate ekifaananyi kya Kristo mu kibiina kirala. Ekikola enkyukakyuka kye kukwataganwa kw’amagezi. Abo abalina amagezi ag’omubiri, nga Pawulo bw’agayita, bakola ekifaananyi ky’omubiri—ensolo. Abo abatuuse ku magezi ga Kristo, bakola ekifaananyi kya Kristo. Okusuubiza kw’endagaano kwe nti tusobola okutuuka ku magezi ga Kristo mu kiseera ky’okukyusibwa, newaakubadde ffenna twazaalibwa n’amagezi ag’omubiri.

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.

Mube n’endowooza eno mu mmwe, eyali mu Kristo Yesu: eyali mu kifaananyi kya Katonda, teyalowooza nti okwenkanankana ne Katonda kye kyetaagisa okunyagibwa; naye yeeggyako ekitiibwa, n’addira ku ye ekifaananyi ky’omuddu, era n’afuuka mu kufaanana kw’abantu; era bwe yazuulibwa ng’ali mu ngeri y’omuntu, yeetoowaza, n’afuuka omuwulize okutuusa okufa, weewaawo, okufa okw’omusalaba. Abafiripi 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.

Tuteekeddwa okuba n’endowooza ya Kristo mu ffe, nga bwe yali mu Kristo, kubanga twakolebwa mu kifaananyi kye. Naye tetulina endowooza eyo; tulina endowooza ey’omubiri, era tutundiddwa wansi w’ekibi.

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.

Kale kaakano tewali kusalirwamu musango eri abo abali mu Kristo Yesu, abatagoberera omubiri wabula bagoberera Omwoyo. Kubanga etteeka lya Omwoyo ogw’obulamu mu Kristo Yesu linnyambuludde ku tteeka ly’ekibi n’okufa. Kubanga kye etteeka kyatasobola okukola, olw’obunafu bwakyo mu mubiri, Katonda bwe yatuma Omwana we mu kifaananyi ky’omubiri ogw’ekibi, era olw’ekibi n’asalira ekibi omusango mu mubiri; bwe kityo, obutuukirivu bw’etteeka busobole okutuukirizibwa mu ffe abatagoberera omubiri, wabula bagoberera Omwoyo. Kubanga abo abagoberera omubiri balowooza ku eby’omubiri; naye abo abagoberera Omwoyo balowooza ku eby’Omwoyo. Kubanga ebirowoozo eby’omubiri bye kufa; naye ebirowoozo eby’Omwoyo bye bulamu n’emirembe. Kubanga ebirowoozo eby’omubiri bikontana ne Katonda; kubanga tebigondera mateeka ga Katonda, era tebisobola. Kale abo abali mu mubiri tebasobola kusiimisa Katonda. Naye mmwe temuli mu mubiri, wabula mu Mwoyo, singa ddala Omwoyo wa Katonda abeera mu mmwe. Naye singa omuntu yenna talina Omwoyo wa Kristo, tali wa Kristo. Era bwe kiba nti Kristo ali mu mmwe, omubiri gufa olw’ekibi; naye Omwoyo ye bulamu olw’obutuukirivu. Abaruumi 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.

Okubeera ow’Omwoyo ye bulamu, ate okubeera ow’omubiri kwe kufa. Omubiri ye obutonde obwansi, era ye nsibuko y’eby’okuwulira byaffe. Obutonde obwansi obw’omubiri busaanidde okulamulibwa obutonde obw’awaggulu, era ekyo kituukirizibwa mu kukozesa obusobozi bwaffe obw’okusalawo nga bugondera Omwoyo Omutukuvu. Ebirowoozo byaffe eby’awaggulu eby’omubiri bisobola okukyusibwa wano kati, naye obutonde bwaffe obwansi bulina kulindirira Okujja okw’Okubiri okukyusibwe.

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.

Emiggo ebiri gya Ezeekyeri galaga omuggo oguyimiririziddwa ng’oluggya, era omuggo ogwo gwatuuka ku nkomerero yaagwo mu 1798. Gwali gagabanyiziddwa bulungi ddala: emyaka 1260 egy’obupagani nga bulinyirira eggye, n’emyaka 1260 egy’obupapa nga bulinyirira eggye. Omuggo ogwo tegwayimiririranga okulinyirirwa kw’Eweema entukuvu ya Katonda, kubanga Eweema entukuvu ya Katonda yali mu Bwakabaka obw’omu Bukiikaddyo. Eggye eryalinnyirizibwa obupagani n’obupapa lyali ekaalu ey’obuntu; naye mu kulabaganwa n’Obwakabaka obw’omu Bukiikaddyo lyali omubiri, ate mu Bukiikaddyo Katonda gye yalondedde okuteeka omutwe. Obwakabaka obw’omu Bukiikakkono bwali omubiri, ate Obwakabaka obw’omu Bukiikaddyo bwali omutwe.

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.

Ebitundu bibiri eby’emyaka 1260 eby’obwakabaka obwa mu bukiika obwa kkono byakiikirira obwolekero bubiri obw’enjawulo eri ekibi mu yeekaalu y’omubiri, nga bwe byalabirizibwa mu obwolekero obusikiriziddwa n’obwo obukuziddwa. Obupagani bwali akabonero akakkiikirira obwolekero obusikiriziddwa bw’ekibi mu yeekaalu y’omubiri, ate okwaniriza kw’obw’obwapapa eddiini y’obupagani kukiikirira obwolekero obukuziddwa eri ekibi. Mu mbeera zombi, yeekaalu y’omubiri teyasobola kukyusibwa okutuusa Okujja Okw’okubiri; kyenvudde omuggo gw’obwakabaka obwa mu bukiika obwa kkono ne gutuukira mu 1798 yokka, era bwe baalagira Yokaana apime yeekaalu, omuggo ogwo gwateekwa okulekerwawo.

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.

Ekigambo "conversion," kitegeeza okukyuka oba okufuuka okuva mu mbeera emu okudda mu ndala. Adamu ne Ewa bwe baayonoona, "baakyusibwa" okuva mu mbeera yaabwe eyasooka, kubanga baali baatondebwa baatuukirivu, mu kifaananyi kya Katonda, nga amaanyi agaawaggulu gafuga agawansi. Bwe baayonoona, "baakyusibwa" ne bayingira mu butonde mwe amaanyi agawansi gaafuna obukulembeze ku gaawaggulu. Baatuusa eyo mbeera eri bazzukulu baabwe bonna.

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 kufaananako kw’obunnabbi kw’emiggo ebiri gya Ezekyeri, Mukama yalonda Yerusaalemi okuba omutwe, ekibuga ekikulu mwe kabaka yabeeranga. Kyali kigenda okuba obuyinza obw’awaggulu. Mu kufaananako kw’emiggo ebiri, obwakabaka obw’amaserengeta bwali wansi, obuyinza obutono, ate nga obw’amambuka bwe bwali obw’awaggulu. Okukyuka okwakulagirizibwa bwe baagattibwa emiggo egyo ebyombi, kwetaaganga nti obwakabaka obw’amaserengeta bukomezebwe mu kifo kyabwo nga omutwe. Kyalina okukyusibwa ne kwegatta ku bwakabaka obw’amambuka, kubanga olwo kyali kigattiddwa ne kabaka omutuufu ow’amambuka, era nga kiyungiddwa ku kisenge ky’entebe y’obwakabaka ey’obwakabaka obw’amambuka obutuufu.

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.

Olw’ensonga eno, obwakabaka obw’amambuka bwatuuka mpaka mu 1798 bwokka, era Yokaana yagambibwa okuleka oluggya, olwatuuka mpaka mu 1798 bwokka. Obwakabaka obw’amaserengeta bwandiyungiddwa ku muggo gw’emyaaka 2300 nga malayika ow’okusatu atuuse, naye obwakabaka obw’amambuka bwandiggwaawo nga okuyungibwa kw’obwakatonda n’obuntu kwaatuukirizibwa mu ebyumba ebibiri eby’omu yeekaalu Yokaana gye yali apima mu biro ebyo. Obwakabaka obw’amambuka bwali buyungiddwa n’obw’amaserengeta mu nnyunga eya 46 nga malayika ow’okusatu atuuse, naye tekyayungagana butereevu ne 1844, nga bwe kyakola obwakabaka obw’amaserengeta.

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.

Obwakabaka obw’obukiikaddyo bwali bugattiddwa ne yeekaalu ey’emyaka amakumi ana mu mukaaga, era n’okwegatta kw’Obwa-Katonda n’Obuntu okukiikirirwa emyaka bikumi bibiri n’amakumi abiri. Obwakabaka obw’obukiikakkono mu 1798 bwalaga okuteekebwaawo kwa musingi gwa yeekaalu ey’emyaka amakumi ana mu mukaaga, naye eyo gye bwaggweerayo; kubanga, nga musingi, bwakiikirira omubiri gwe Kristo yatwala ku ye, era omubiri gwe gwattibwa okuva ku musingi gw’ensi. Ezekaalu zonna ze bubonero obukyusaganyizibwa, era omusingi gw’emyaka amakumi ana mu mukaaga mu 1798 gutegeeza omubiri gwe ogw’obuntu, ate okukomekkerezebwa kw’emyaka egyo amakumi ana mu mukaaga mu 1844 kutegeeza Obwa-Katonda bwe.

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.

Ekibiina ekyakandagirirwa okutuusa mu mwaka gwa 1798 te kyali ekifo ekitukuvu kya Katonda, newankubadde ekifo ekitukuvu kya Katonda kyayolekebwa nga kikandagirirwa mu kiseera ekyo; naye okukandagirirwa okwo kwakolebwanga mu bwakabaka obw’omu bukiikaddyo, mwe Katonda yalondawo Yerusaalemi okuteekamu ekifo kye ekitukuvu n’erinnya lye. Ekibiina ekyakandagirirwa kyayimirira Ab’amawanga; era kyayimirira omubiri.

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.

Bwe Adamu ne Eva baayonoona, "ebiseera musanvu" eby'emyaka enkumi musanvu eby'okunyigirizibwa kw'abantu olw'ekibi byatandika. Mu kiseera ekyo, Omwana gw'Endiga eyattibwa okuva ku ntandikwa y'ensi yawa amasuusu g'endiga okubikka obwereere obw'ekibi bw'abantu. Bwe kwaggwa okunyigirizibwa kw'abantu mu mwaka gwa 1798, Omwana gw'Endiga, ali musingi era muzimbi wa buli kifaananyi ekitukuziddwa ekya yeekaalu, yattibwawo nate. Eyo obwakabaka obwa mu bukiikakkono, n'yeekaalu ya muntu eyali eyimiririrwa omwo, byaggwaawo.

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.

Mwaka gwa 1798 gwe gwali lwe Antikulisito ow’obulimba yattibwa, nga amaze okuwa obujulizi bwe obwa Setaani okumala emyaka esatu n’ekitundu egy’obunnabbi; ebyo byatandika bwe yaweereddwa obuyinza mu mwaka 538, nga byaasookerwako emyaka amakumi asatu egy’okutegekebwa agaatandika mu mwaka 508. Ekyo kyali okukoppa kwa Setaani ku myaka amakumi asatu egy’okutegekebwa kwa Kristo, egyatandika ku kuzaalibwa kwe, ne gaggwa bwe yaweereddwa obuyinza nga yabatizibwa; oluvannyuma n’awa obujulizi bwe okumala emyaka esatu n’ekitundu egy’eddala, okutuusa lwe yatuuka ku kiseera Omwana gw’Endiga, eyattibwa okuva ku ntandikwa y’ensi, we yakomererwa ku musaalaba. Awo ne kutuukirizibwa okusuubiza kwe nti yeekaalu bw’eyamenyebwa, agenda okugizimba nate 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.

Ye yennyini eyazukiza ekaalu y’omubiri gwe, kubanga amaanyi g’obwaKatonda bwe ge gaatuukiriza okuzuukira, kubanga obwaKatonda bwe tebwafa mu kubambibwa kwe ku musaalaba, wabula obuntu bwe obwa ky’omuntu kye kyafa ku musaalaba, kubanga Katonda kufa tekisoboka.

“‘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.

'Nze okuzuukira n'obulamu' (John 11:25). Oyo eyayogera nti, 'Nteeka wansi obulamu bwange, ndyoke ngyeddize nate' (John 10:17), yava mu ntaana n'addayo mu bulamu obwali mu ye yennyini. Obuntu bwafa; obwa Katonda tebwafa. Mu bwa Katonda bwe, Kristo yalina amaanyi ag'okumenya ebisiba by'okufa. Alangirira nti alina obulamu mu ye yennyini okuwa obulamu buli gw'ayagala. Obubaka Obulondeddwa, ekitabo 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, yeekaalu y’omuntu, nga lyé ggye ly’obwakabaka obwa mu bukiikakkono, lyatuuka ku nkomerero, kubanga ng’akabonero k’obutonde obwansi, teyasobolanga okukyusibwa okutuusa ku kuzuukira mu kujjira kwa Kristo okw’okubiri. Naye kyalaga entandikwa y’emyaka amakumi ana mu mukaaga, Kristo lwe yagizimba nate, yeekaalu eyasobolanga okukyusibwa, ng’eyimiririrwa obwakabaka obwa mu bukiikaddyo, obwakabaka obwo bwali akabonero k’ebisobozi ebyawaggulu eby’amagezi, ebyo ne bikyusibwa mu kaseera ako ddala omwonoonyi bw’ateekebwa mu bwenkanya.

“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.

Ku musingi gwe Kristo ye yennyini yassaawo, abatume ne bazzimba Ekkanisa ya Katonda. Mu Byawandiikibwa, ekifaananyi eky’okuzimbibwa kwa yeekaalu kikozesebwa emirundi mingi okunnyonnyola okuzimbibwa kw’Ekkanisa. Zekkaliya ayogerako ku Kristo ng’Omuttabi agenda okuzimba yeekaalu ya Mukama. Ayogera ku b’amawanga ng’abayamba mu mulimu: ‘Abali ewala banaajja ne bazimba mu yeekaalu ya Mukama;’ era Isaaya agamba nti, ‘Batabani b’abagenyi banaazimba bbugwe bwo.’ Zekkaliya 6:12, 15; Isaaya 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.

"Bw'awandiika ku kuzimbibwa kwa yeekaalu eno, Peetero agamba, 'Eri oyo, mmwe bwe mujja, ng'eri ejjinja eriramu, eryagaanibwa ddala abantu, naye lyalondebwa Katonda, era ly'omuwendo omungi, nammwe, ng'amayinja amalamu, muzimbibwa ennyumba ey'omwoyo, obusaserdooti obutukuvu, okuwaayo ebiweebwayo eby'omwoyo, ebikkirizibwa eri Katonda mu Yesu Kristo.' 1 Peetero 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 kifo awatemererwa amayinja eky’ensi y’Abayudaaya n’Ab’amawanga, abatume baakoleranga nnyo, nga baggyamu amayinja okuteekebwa ku musingi. Mu bbaluwa ye eri abakkiriza ab’e Efeso, Pawulo yagamba nti, ‘Kale kaakano temukyali bagenyi newaakubadde bannaggwanga, naye muli bannansi awamu n’abaatukuvu, era ba mu nnyumba ya Katonda; era muzimbiddwa ku musingi gw’abatume n’abannabbi, Kristo Yesu yennyini nga ye mutwe gw’ensonda; mu ye ekizimbe kyonna, nga kitungiddwa obulungi wamu, kikula ne kiba yeekaalu entukuvu mu Mukama; mu ye nammwe muzimbibwa wamu okubeerangamu kwa Katonda mu Mwoyo.’ Abaefeso 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.

Era eri Abakkolinso yawandiika nti: "Ng’ekisa kya Katonda kye yampa, nga muzimbi omukulu ow’amagezi, nateeka essinziro, era omulala azimba ku lyo. Naye buli muntu alabe engeri gy’azimbira ku lyo. Kubanga essinziro endala tewali muntu asobola okuteeka wabula eryateekebwa, lye Yesu Kristo. Kaakano bw’abaawo azimba ku ssinziro lino zaabu, ffeeza, amayinja ag’omuwendo, emiti, omuddo, obusagwa; omulimu gwa buli muntu gunaabikkulibwa: kubanga olunaku lulyoleka, kubanga gunaabikkulirwa mu muliro; era omuliro gunaageza omulimu gwa buli muntu, okulaga bw’akika ki." 1 Abakkolinso 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.

Abatume baazimbira ku musingi omukakafu, ye ddala Olwazi lw’Emirembe gyonna. Ku musingi guno baaleeta amayinja ge baakumba okuva mu nsi. Abazimbi tebaakola nga tewali kiziyiza. Omulimu gwabwe gwafuuka omuzibu nnyo olw’okuwakanyizibwa kw’abalabe ba Kristo. Baateekwa okulwana n’obutaliwagula, obulonda-nda, n’obukyayi bw’abo abaazimbanga ku musingi ogutali matuufu. Abangi ku abo abaakolanga ng’abazimbi b’ekkanisa bafaanana n’abazimbi b’ekisenge ky’ekibuga mu nnaku za Neemiya, ku bo kyawandiikibwa nti: ‘Abo abaazimbanga ku kisenge ky’ekibuga, n’abo abaatikkanga emigugu, wamu n’abo abaabatikkanga, buli omu n’omukono gumu yakoleranga omulimu, n’omukono omulala ng’akutte ekirwanyisa.’ Neemiya 4:17. Ebikolwa by’Abatume, 595, 596.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

“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.

Okugwa kw’omuntu kwajjuza eggulu lyonna ennaku. Ensi Katonda gye yali amaze okukola yali yonooneddwa ekikolimo ky’ekibi, era nga esangiddwamu ebitonde ebyasalirwa okubeera mu nnaku n’okufa. Tewaalabika kusimattuka kwaabo abaali bamenye amateeka. Bamalayika baayimiriza ennyimba zaabwe ez’okutendereza. Mu mbuga zonna ez’eggulu waaliwo okukungubaga olw’okuzikirira okuleeteddwa ekibi.

“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.

Omwana wa Katonda, Omuduumizi ow’ekitiibwa owa ggulu, yakkwatibwa kisa ku kika ky’abantu ekyagwa. Omutima gwe gwakwatibwa nnyo olw’okusaasira okutaggwaawo nga ennaku z’ensi eyabula zeyimirira mu maaso ge. Naye okwagala okw’ObwaKatonda kwazaalawo entekateeka mwe omuntu ayinza okununulibwa. Etteeka lya Katonda eryamenyeka lyasaba obulamu bw’omwonoonyi. Mu bitonde byonna waaliwo omu yekka asobola, mu kifo ky’omuntu, okutuukiriza ebyo bye lyasabanga. Kubanga etteeka erya Katonda litukuvu ng’a Katonda yennyini, oyo alingana ne Katonda yekka yasobola okuwa ensasulizo olw’okumenyebwa kwalyo. Tewali mulala okujjako Kristo eyasobola okununula omuntu eyagwa okuva mu kikolimo ky’etteeka n’okumuzza nate mu kukwatagana n’Eggulu. Kristo yanditwalidde ku ye omusango n’amasonyi g’ekibi—ekibi ekiswaza nnyo eri Katonda Omutukuvu okutuusa ne kiyawula Kitaawe n’Omwana we. Kristo yandituukirira mu bunnya bw’okubonaabona okulokola ekika ky’abantu ekyononnese.

“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.

Mu maaso ga Kitaawe yasabirira ku lw’omwonoonyi, nga eggye ery’omu ggulu lirindirira ekivaamu n’obwegendereza obw’amaanyi ennyo, obutasobola kutegeezebwa na bigambo. Okwo kwogeragana okw’ekyama kwalimaze ebbanga ddene—‘oluteesa lw’emirembe’ (Zekaliya 6:13) olw’abaana b’abantu abaagudde. Entegeka y’obulokofu yali etekkeddwaawo nga ensi tannatondebwa; kubanga Kristo ye ‘Omwana gw’Endiga eyattibwa okuva ku ntandikwa y’ensi’ (Okubikkulirwa 13:8); naye kyali kirwanyi ddala, ne eri Kabaka w’ekitonde kyonna, okuwangayo Omwana we okufa olw’olulyo olw’aboonoonyi. Naye ‘Katonda yayagala ensi nnyo n’awaayo Omwana we eyazaalibwa omu yekka, alyoke buli amukkiriza alemenga okuzikirira, naye abeerenga n’obulamu obutaggwaawo.’ Yokaana 3:16. Weewaawo, ekyama eky’okununulwa! okwagala kwa Katonda eri ensi eyetamwagala! Ani ayinza okumanya obuziba bw’okwagala okwo okw’ ‘okusukkira eby’okumanya’? Mu mirembe egitaggwaawo, emyoyo egitafa, nga ginoonya okutegeera ekyama ky’okwagala okwo okutategerekeka, gijja kwewuunya era gijja kusinza.

“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.

Katonda yalina okweyoleka mu Kristo, 'ng'akkanya ensi eri Ye.' 2 Abakkolinso 5:19. Omuntu yali amaze okukendeezebwa nnyo olw'ekibi okutuusa nga mu ye yennyini teyasobolanga kukwatagana n'Oyo ey'obutonde bwe bulongoofu era bulungi. Naye Kristo, nga amaze okununula omuntu okuva mu kusalirwa omusango kw'amateeka, yasobola okuwa amaanyi ag'Obwakatonda okwegatta n'okukola kw'omuntu. Bw'otyo, mu kwenenya eri Katonda n'okukkiriza mu Kristo, abaana ba Adamu abagudde baayinza okuddamu okufuuka 'baana ba Katonda.' 1 Yokaana 3:2." Patriarchs and Prophets, 63, 64.