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.

Tinkhuni tiwiri timalumikizanitsidwa pamodzi kuti tikhale kachisi mmodzi. Nambala makumi anayi ndi zisanu ndi chimodzi ndi chizindikiro cha kachisi, ndipo ndi zaka makumi anayi ndi zisanu ndi chimodzi zimene zimalekanitsa ukapolo wa ufumu wa kumpoto ndi ukapolo wa ufumu wa kum’mwera. Pamene kuponderezedwa kwa malo opatulika ndi gulu lankhondo kukwaniritsidwa pa nthawi ya mapeto mu 1798, ndi zaka makumi anayi ndi zisanu ndi chimodzi zimene zimagwirizanitsa tinkhuni tiwiri kukhala kachisi. Kuyambira 723 BC kufika 677 BC, kachisiyo anagwetsedwa pansi ndi kuponderezedwa. Mu 1798 kuponderezedwako kunatha, ndipo pofika 1844, kachisi anali atamangidwa. Kumeneko anayenera kukhala mtundu umodzi, wokhala ndi mfumu imodzi, ndi kusiya kuchimwa kwamuyaya. Imeneyo inali ndondomeko, koma kupanduka kwa 1863 kunabwezera m’mbuyo ndondomekoyo kufika ku 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.

Pauro anotsanangura kereke somuviri, uye Kristu semusoro, uye Pauro anoshandisa muviri sechiratidzo chenyama. Kuna Pauro, nyama nomuviri mashoko anotsinhaniswa pakureva chinhu chimwe chete.

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.

Nokuti kana muchirarama maererano nenyama, muchafa; asi kana muchiuraya mabasa omuviri noMweya, muchararama. VaRoma 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.

Ukuklanywa kwethempeli lomuntu kusekelwe ekuklanyweni kwethempeli likaNkulunkulu. Umzimba, oyilo iBandla, ufaniswa nenyama ethempelini lomuntu ngamunye. Ethempelini lomuntu ngamunye, ingqondo iyinhloko, kanti umzimba uyinyama.

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.

Nokuti tiri mitezo yomuviri wake, yenyama yake, neyamapfupa ake. Nokuda kweizvozvi murume achasiya baba vake naamai vake, uye achabatanidzwa nomukadzi wake, uye ivo vaviri vachava nyama imwe. Ichi chakavanzika chikuru; asi ini ndinotaura pamusoro paKristu nekereke. VaEfeso 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.

టావుడి దూత ఊదినప్పుడు దేవుని రహస్యాన్ని సమాప్తి చేయు కార్యము ఆరంభమైనదని సూచించబడిన వేళ, యోహాను కొలవవలసిన ఆలయము దేవుని ఆలయమే; అయితే మనుష్యుని ఆలయము దేవుని ఆలయ స్వరూపమునుబట్టి సృష్టింపబడెను. అవి పరస్పరం మార్పిడి చేయదగిన చిహ్నములు. మోషే భౌమ పరిశుద్ధ మండపమును నిర్మించుటకు తాను ఉపయోగింపవలసిన నమూనా అతనికి చూపబడినప్పుడు, అతడు పర్వతముపై నలభై ఆరు దినములు ఉన్నాడు. ఆ నమూనా పరలోక ఆలయమునుండి తీసికొనబడెను.

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.

Kristu aive temberi yokudenga, yakaratidzwa munyama, uye ndiye anomirira muenzaniso wetemberi yomunhu, nokuti vanhu vakasikwa nomufananidzo wake. Naizvozvo, muenzaniso wetemberi yomunhu unomiririrwa nemakromosomu makumi mana namatanhatu.

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.

Matembere anamateru anoshandurana muchiporofita. Naizvozvo, tembere iyo Johane akarairwa kuyera yakanga ine makamuri maviri chete, isina chivanze. Kamuri yokutanga inomirira tembere yomunhu, kereke (mwenga), rudzi, muviri, chinova nyama. Kamuri yechipiri inomirira tembere youmwari, chikomba, mambo, musoro, chinova ndangariro. Chipikirwa chesungano isingaperi chinozadzikiswa kune vane zviuru zana namakumi mana nezvina mumazuva okupedzisira, chakafananidzirwa netsvimbo mbiri dziri muna Ezekieri chitsauko makumi matatu nenomwe. Chakafananidzirwawo netembere yaJohane, ine makamuri maviri. Chakafananidzirwawo netsananguro dzakanyatsotsanangurwa naPauro pamusoro pechakavanzika chaKristu chiri mumutendi, tariro yokubwinya.

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.

Basa rokuisa zana rimwe namakumi mana nezvina ezviuru ibasa rokubatanidza Umwari nouvanhu nenzira isingazomboparadzaniswi. Basa iroro rinozadzikiswa panguva yokurira kweHwamanda yechinomwe. Kubatanidzwa ikoko kunomiririrwa, mutsara pamusoro pomutsara, nenzira dzakasiyana-siyana muMagwaro. Basa rokupembedzwa nerokuitwa vatsvene ndiwo mazwi ezvouMwari anotsanangura basa iroro. Kupembedzwa ibasa raKristu saMutsivi wedu, uye basa rokuitwa vatsvene ibasa raKristu seMuenzaniso wedu. Kupembedzwa kunomirira kodzero yedu yokudenga, uye kuitwa vatsvene kunomirira kukodzera kwedu kudenga. Mabasa ose ari maviri iwayo anounzwa kumutendi nokuvapo kwoMweya Mutsvene. Basa iroro rinomiririrwa sokunyorwa komurayiro waMwari pamwoyo nepfungwa dzeavo vanogamuchirwa musungano isingaperi.

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.

“Mind” ka bynta jong ka mut ka bynta jong ka ïing kyntang, ha kaba ka khlieh ka shong. Ka mind ka dei kata kaba la khot ka jinglong kaba kham halor, mar pyrshah ïa ka doh, kaba dei ka jinglong kaba kham shapoh. Ïa ka mind la pynpaw da ki jingmutdur jong ngi, ïa ka doh la pynpaw da ki jingsngew jong ngi.

“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.

“Vazhinji vanosangana nokusafara kusingadiwi. Vanobvisa pfungwa dzavo pana Jesu, vobva vadziisa zvikuru pavari pachavo. Vanokudza matambudziko maduku, uye vanotaura zvinhu zvinoodza moyo. Vane mhosva yechivi chikuru chokunyunyuta zvisina chikonzero pamusoro pezvaanoronga Mwari muhurongwa hwake. Nokuti pazvinhu zvose zvatinazvo nezvatiri, tine chikwereti kuna Mwari. Iye akatipa masimba ayo, kusvika pane imwe mwero, akafanana naaya aanazvo iye amene; uye tinofanira kushanda nesimba nomwoyo wose kukudziridza masimba aya, kwete kuti tifadze nokukudza isu pachedu, asi kuti timukudze iye.

“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.

“Hatifaniri kubvumira kuti pfungwa dzedu dzitsauswe pakuvimbika kuna Mwari. Kubudikidza naKristu tinogona uye tinofanira kufara, uye tinofanira kuwana tsika dzekuzvidzora. Kunyange pfungwa dzacho dzinofanira kuiswa pasi pekuda kwaMwari, uye manzwiro pasi pekutongwa kwenjere nechitendero. Fungidziro yedu haina kupiwa kwatiri kuti ingosiirwa ichimhanya zvisina muganhu uye ichitevera zvayo nzira, pasina kuedza kupi nokupi kwekuimisa nekuirovedza. Kana pfungwa dziri dzisakarurama, manzwiro achavawo asakarurama; uye pfungwa nemanzwiro pamwe chete ndizvo zvinoita chimiro chetsika. Kana tikafunga kuti sevaKristu hatifaniri kudzora pfungwa dzedu nemanzwiro edu, tinozoiswa pasi pesimba rengirozi dzakaipa, uye tinokoka kuvapo kwadzo nokutonga kwadzo. Kana tikazviisa pasi pezvatinonzwa uye tikabvumira pfungwa dzedu kuti dzifambe munzira yokufungira zvakaipa, kusava nechokwadi, nokunyunyuta, tichava tisingafari, uye upenyu hwedu hucharatidza kukundikana.” Review and Herald, April 21, 1885.

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

Iingcinga nemanzwelo, lapho kuhlangene, kwakha isimilo sokuziphatha. Isimilo sethu sakhiwe yimvelo ephansi nemvelo ephakeme; ingqondo iyiyo imvelo ephakeme, futhi uma imicabango yengqondo ingcwelisiwe, nemizwa yethu iyakungcweliswa. Lokhu kungenxa yokuthi ingqondo iyona mvelo ephakeme elawulayo kule mvelo zombili ezakha ubuntu bethu. “Amandla,” ayehlelelwe ukuba abe yingxenye yobukhona bethu, “ngokwezinga elithile,” “ayefana nalawo” uKristu “anawo,” ngokuba sadalwa ngomfanekiso waKhe, futhi “kufanele sisebenze ngokuzimisela okukhulu ukuthuthukisa” lawo “mandla.”

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

Masimba ari chikamu chehunhu hwakakwirira, kana kuti pfungwa dzomunhu, kutonga, kuyeuka, hana, uye zvikuru kuda.

“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.

“Vazhinji vari kubvunza vachiti, ‘Ndinozvipira sei kuna Mwari?’ Munoshuva kuzvipa kwaAri, asi hamuna simba pakururama kwetsika, muri muuranda hwekusava nechokwadi, uye munodzorwa netsika dzeupenyu hwenyu hwechivi. Zvipikirwa zvenyu nezvisungo zvenyu zvakaita setambo dzejecha. Hamugoni kudzora pfungwa dzenyu, zvishuwo zvenyu zvokukurumidza, kana rudo rwenyu. Kuziva kwenyu zvipikirwa zvenyu zvakaputswa nezvamakazvisungira mukarasikirwa nazvo kunoderedza kuvimba kwenyu mukutendeka kwenyu pachenyu, uye kunokuitai kuti munzwe kuti Mwari haagoni kukugamuchirai; asi hamufaniri kuora mwoyo. Chamunofanira kunzwisisa isimba rechokwadi rechido. Iri ndiro simba rinotonga muhunhu hwomunhu, simba rokusarudza, kana rokuita chisarudzo. Zvose zvinoenderana nokushanda kwakarurama kwechido. Simba rokusarudza Mwari akaripa kuvanhu; nderavo kuti varishandise. Hamugoni kushandura mwoyo yenyu, hamugoni imi pachenyu kupa Mwari rudo rwawo; asi munogona kusarudza kumushumira. Munogona kumupa kuda kwenyu; ipapo Achashanda mamuri kuti muve nechido nokuita maererano nokufara Kwake kwakanaka. Nokudaro hunhu hwenyu hwose huchaiswa pasi pokutongwa noMweya waKristu; rudo rwenyu ruchanangana naAri, pfungwa dzenyu dzichava mukuwirirana 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.

“Zvishuwo zvokunaka nezvoutsvene zvakarurama kusvika pazvinogumira; asi kana mukagumira ipapo, hazvizobatsiri chinhu. Vazhinji vacharasika vachiri kutarisira uye vachishuva kuva vaKristu. Havasi kusvika pachinhanho chokukumikidza kuda kwavo kuna Mwari. Havasati zvino vasarudza kuva vaKristu.”

“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.

“Kubudikidza nokushandisa zvakarurama kuda kwako, shanduko yakazara inogona kuitwa muupenyu hwako. Nokupa kuda kwako kuna Kristu, unobatana nesimba riri pamusoro poushe hwose namasimba ose. Uchava nesimba rinobva kumusoro kuti rikuchengete wakasimba; uye saizvozvo, kubudikidza nokuzvipira kusingaperi kuna Mwari, uchagoneswa kurarama upenyu hutsva, iyo chaiyo upenyu hwokutenda.” 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.

සිත්ගේ බලය මනුෂ්‍ය ස්වභාවයේ “පාලක බලය” ය; එම පාලකයා පිහිටා ඇත්තේ “සියලු අධිපතිකම් හා බලයන්ට ඉහළින් ඇති බලය සමඟ” සන්ධිව සිටින මනුෂ්‍යාලයේ මණ්ඩපය තුළය. මනුෂ්‍යාලය තුළ දේවත්වය හා මනුෂ්‍යත්වය එකමුතු වන ස්ථානය ආත්මයේ දුර්ගය ය. සෑම මනුෂ්‍යයෙකුටම දුර්ගයක් ඇත; එය ක්‍රිස්තුස් විසින් අල්ලාගෙන සිටිනවාක් හෝ ක්‍රිස්තුස්ගේ ප්‍රධාන සතුරා විසින් අල්ලාගෙන සිටිනවාක් ය.

“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.

“Kristo paanotora utongi hweimba yakakombwa yomweya, munhu anobva ava mumwe naye. Uye uyo ari mumwe naKristo, achiramba akachengeta kubatana kwake naye, achimugadza pachigaro chomwoyo, uye achiteerera mirairo yake, akachengeteka pamisungo yowakaipa. Akabatana naKristo, anozviunganidzira nyasha dzaKristo, uye anotsaurira kuna Ishe simba, nokubudirira, nesimba rokukunda mweya kuti vauye kwaari. Nokushandira pamwe noMuponesi anova mudziyo unoshandiswa naMwari. Zvino kana Satani achiuya, achiedza kutora utongi hwomweya, anowana kuti Kristu amuita ane simba kupfuura munhu ane simba akashonga.” Review and Herald, December 12, 1899.

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

Uganga hwe mweya ndihwo moyo na ndangariro zvomunhu. Chitsidzo chesungano itsva chinoratidza zvitsidzo zvikuru zvitatu kumutendi. Anovimbiswa kuva nenyika yokugara mairi, sezvakanga zvakaita Bindu reEdheni kuna Adhamu naEvha, irowo rakazomirira nyika yechipikirwa yesungano Yake naIsraeri yekare, iyozve yakazomirira nyika yomweya ine kubwinya kuna Israeri yomweya; uye izvi zvitatu zvose zvinopupurira, mutsara pamusoro pomutsara, chitsidzo chenyika yakaitwa itsva, kuna avo vanokunda sezvaAkakunda.

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.

Adamu na Hawa walipofanya dhambi, “walitawanywa” kutoka katika Bustani ya Edeni kwa “nyakati saba,” na ni baada ya milenia saba ndipo dunia inafanywa upya, na bustani ya Edeni inarejeshwa. Kutawanywa kwa Israeli wa kale kwa “nyakati saba” kulifananishwa kwa mfano na kutawanywa kwa Adamu na Hawa. Agano linaahidi nchi ya kukaliwa, nayo ilikuwa ahadi ya Edeni iliyorejeshwa. Kukanyagwa kwa patakatifu na jeshi kunawakilisha kuongezeka kwa dhambi hatua kwa hatua ndani ya familia ya wanadamu kulikozaliwa na dhambi ya 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.

Zvimwe zviviri zvezvipikirwa zvesungano ndezvekuti vakatendeka vachagamuchira muviri mutsva nepfungwa itsva, idzo dziri pfungwa dzaKristu. Muviri inyama, hunhu hwepasi, uye maererano naKristu ndiyo kereke. Pfungwa ndihwo hunhu hwepamusoro; ndizvo zvinotsanangurwa naSister White se“nhare yomweya.” Pauro anodzidzisa pachena kuti tinogamuchira pfungwa dzaKristu panguva chaiyo yatinenge tabvuma zvinodiwa neevhangeri, patinoruramiswa. Anodzidzisawo kuti hatigamuchiri muviri mutsva wakudzwa kusvikira paKuuya kweChipiri.

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.

Tarirai, ndinokuratidzai chakavanzika; hatizovati tose, asi tose tichashandurwa, pakarepo, mukubwaira kweziso, pahwamanda yokupedzisira; nokuti hwamanda icharira, uye vakafa vachamutswa vasingaori, nesu tichashandurwa. Nokuti ichi chinoora chinofanira kufuka kusaora, uye ichi chinofa chinofanira kufuka kusafa. Naizvozvo, kana ichi chinoora chafuka kusaora, uye ichi chinofa chafuka kusafa, ipapo richaitika shoko rakanyorwa richiti, Rufu rwamedzwa mukukunda. Iwe rufu, kuruma kwako kuri kupi? Iwe guva, kukunda kwako kuri kupi? Kuruma kworufu chivi; uye simba rechivi ndiwo murayiro. 1 Vakorinde 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.

Iyo dzidziso, iyo Johani anoti inoratidza kuti avo vanotenda dzidziso dzenhema dzakadai ndavaantikristu, inopikisa ichiti Kristu haana kumbobvuma kupfeka muviri waiiswa pasi pemigumisiro yechivi yakatanga kubata mhuri yavanhu kubva pachivi chaAdhamu zvichienda mberi.

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.

Uye mweya yose isingabvumi kuti Jesu Kristu akauya munyama haibvi kuna Mwari; uye uyu ndiwo mweya waantikristu, wamakanzwa kuti uchauya; uye kunyange zvino watova munyika. 1 Johane 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.

Waini yeBhabhironi (antikristu) inodzidzisa “Kubata Pamuviri Kusina Gwapa”, ichiti Maria akaitwa akakwana, sezvakanga zvakaita Adhamu naEvha vasati vatadza, kuti kuberekwa kwaJesu kuve kwakavakirwa pakubatwa pamuviri kweuMwari (Mweya Mutsvene), pamwe chete nehunhu hwomunhu hwakakwana (Maria.) Dzidziso yenhema yeKubata Pamuviri Kusina Gwapa haisi kutaura nezvenguva yakabatwa pamuviri Jesu mudumbu raMaria, asi kuti Maria akabatwa sei pamuviri nokukwana kwaAdhamu naEvha. Kureva kuti nyama yakatorwa naKristu paAkauya kuzodzikinura munhu yaiva nyama isina chivi, isina kuva nemigumisiro yenhaka, idzidziso yaantikristu.

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.

Nokuti vanyengeri vazhinji vakapinda munyika, vasingabvumi kuti Jesu Kristu wakauya panyama. Uyu ndiye munyengeri naantikristu. 2 Johane 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.

Panomuka Kristu paakamuswa kuvafi, kufemerwa kunonongedza nokungwarira kuti panguva iyoyo akanga ava nomuviri wakakudzwa. Kumuka kwake kwaimiririra kumuka kwavakarurama paKuuya kweChipiri, uye ipapo ndipo patinogamuchira chipikirwa chesungano chomuviri mutsva.

“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.

කාලය පැමිණ තිබුණේ ක්‍රිස්තුස්වහන්සේ තම පියාණන්ගේ සිංහාසනය වෙත ආරෝහණය වීමටය. දේවීය ජයග්‍රාහකයෙකු ලෙස, ජයයේ සම්මාන රැගෙන ස්වර්ගීය මණ්ඩප වෙත නැවත පැමිණීමට උන්වහන්සේ සූදානම්ව සිටියේය. තම මරණයට පෙර උන්වහන්සේ තම පියාණන්ට මෙසේ ප්‍රකාශ කර තිබුණි: ‘ඔබ මා හට කිරීමට දුන් කාර්යය මම සම්පූර්ණ කළෙමි.’ යොහන් 17:4. තම නැවත නැඟිටීමෙන් පසු, තම ගෝලයන් උන්වහන්සේගේ නැවත නැඟිටුණු සහ මහිමයට පත් වූ ශරීරය පිළිබඳව හුරුපුරුදු වන පිණිස, උන්වහන්සේ කාලයක් පෘථිවිය මත තැන්පත්ව සිටියේය. දැන් වෙන්ව යාමේ මොහොත සඳහා උන්වහන්සේ සූදානම්ව සිටියේය. උන්වහන්සේ ජීවමාන ගැළවුම්කාරයෙකු බවට වූ සත්‍යය ස්ථිර කළ සේක. උන්වහන්සේගේ ගෝලයන්ට තවදුරටත් උන්වහන්සේ සොහොන සමඟ සම්බන්ධ කර සිතීමට අවශ්‍ය නොවීය. ඔවුන්ට උන්වහන්සේ ස්වර්ගීය විශ්වය ඉදිරියේ මහිමයට පත් වූවෙකු ලෙස සිතිය හැකි විය.” 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.

Chitsidzo cha chipangano, cha charu chakuti munthu wakhalemo, chidzadzazikika pa dziko lapansi lopangidwanso latsopano, pamene Edeni abwezeretsedwa ndipo “nthawi zisanu ndi ziwiri” (zaka zikwi zisanu ndi ziwiri), za kumwazikana kwa anthu a Adamu woyamba, zafika kumapeto. Chitsidzo cha chipangano cha thupi latsopano ndi laulemerero chidzaperekedwa pa Kubwera Kwachiwiri, m’kuphethira kwa diso.

“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.

“Nyaya yeBheterehema inyaya isingaperi pakudzama kwayo. Mariri makavanzwa ‘udzamu hwefuma hwose, hwenjere nehweruzivo rwaMwari.’ VaRoma 11:33. Tinoshamiswa nechibayiro chaMuponesi mukutsinhanisa chigaro choushe chekudenga nechipfigiro chemombe, uye ushamwari hwengirozi dzinomunamata nemhuka dzedanga. Kuzvikudza kwomunhu nokuzvivimba kwake zvinotsiurwa pamberi Pake. Asi uku kwaingova kutanga bedzi kwokuzvininipisa Kwake kunoshamisa. Kwaiva kunyadziswa kunenge kusingagumi kuMwanakomana waMwari kutora hunhu hwomunhu, kunyange dai Adhamu akanga achakamira mukusava nemhosva kwake muEdheni. Asi Jesu akagamuchira hunhu hwavanhu panguva iyo rudzi rwomunhu rwakanga rwaderedzwa nesimba nezvivi zvamakore ane zviuru zvina. Kufanana nomwana wose waAdhamu, Akagamuchira migumisiro yokushanda komurayiro mukuru wenhaka. Kuti migumisiro iyi yakanga yakadini kunoratidzwa munhoroondo yamadzitateguru Ake epanyika. Akauya nenhaka yakadai kuti agovane nesu kusuruvara kwedu nemiedzo yedu, uye kuti atipe muenzaniso woupenyu husina chivi.” 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.

Kana murume asangana nezvinodikanwa zveevhangeri, ipapo ipapo anogamuchira pfungwa itsva, iyo chaiyo pfungwa yaKristu; asi muviri, kana kuti sezvaunodanwawo naPauro kuti nyama, unoshandurwa paKuuya kweChipiri. Hunhu hwepasi, hunoumbwa nemanzwiro, hahubviswi pakutendeuka. Iwo manzwiro, ari chimwe chikamu chehunhu hwetsika, anoramba aripo kusvikira paKuuya kweChipiri. Iwo manzwiro anomirira maitiro emanzwiro omukati, ayo akabatana nehurongwa hwemahomoni. Anomirirawo zvimiro zvekunzwa zvakabatana nehurongwa hwetsinga. Zvinhu zvose zvehunhu hwepasi hwomunhu zvinorangarirwa semanzwiro, zvakakamurwa kuva mapoka makuru maviri. Rumwe rudzi rwemanzwiro ndirwo rutsika rwataigara narwo rwakatakurwa kubva kumadzitateguru edu, uye rumwe rudzi rwemanzwiro ndirwo rutsika rwakarimwa ratakazvivakira pachisarudzo chedu.

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.”

Thuto tše dingwe tše di abetšwego ke karolo ya tlhamo ya motho, gomme mehuta e mengwe ya ditshekamelo tše di abetšwego ke ya go dira bobe. Mehuta ya maikwelo ye e hlagolelwago ke yona ye re e theago ka dikgetho tša rena, gomme ditshekamelo tše di abetšwego di fetišetšwa ka “molao o mogolo wa bohwa.”

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.

Jesu “wakagamuchira unhu apo rudzi rwakanga rwaderedzwa simba nemakore zviuru zvina echivi. Sezvakaita mwana mumwe nomumwe waAdamu, vakagamuchira migumisiro yokushanda komutemo mukuru wenhaka. Kuti migumisiro iyi yakanga iri ipi, zvinoratidzwa munhoroondo yamadzitateguru avo epanyika. Vakauya nenhaka yakadaro kuti vagovane kusuruvara kwedu nemiedzo yedu, uye kuti vatipatidzire muenzaniso woupenyu husina chivi.” Vaine migumisiro yemakore zviuru zvina yokushanda kwomutemo mukuru wenhaka, Jesu nguva dzose vakachengeta maitiro iwayo ari pasi pokutongwa nokushandisa kuda kwavo, uye havana kumbotora chikamu kunyange kamwe chete mukukudziridza manzwiro api naapi echivi.

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.

Dai Jesu akagamuchira muviri wounhu sezvaimiririrwa naAdhamu naEvha vasati vatadza, asina kugamuchira migumisiro yokupererwa nesimba kwounhu kwakanga kwaitika mukati memakore anopfuura zviuru zvina zvokuderera, angadai asina kupa Muenzaniso wokuti mwana mumwe nomumwe waMwari angakunda sei.

We will continue this study in the next article.

Tizoenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

“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.

“වෙහෙසෙන බොහෝ දෙනෙක් ක්‍රිස්තුස් සහ සාතන් අතර ඇති මෙම ගැටුම තමන්ගේම ජීවිතයට විශේෂ සම්බන්ධතාවක් නොමැති දෙයක් ලෙස සලකති; එබැවින් ඔවුන්ට ඒ පිළිබඳ උනන්දුවත් අල්පය. එහෙත් සෑම මනුෂ්‍ය හදවතකම ක්ෂේත්‍රය තුළ මෙම විවාදය නැවත නැවත සිදුවේ. කිසිවෙකු දුෂ්ටත්වයේ පේළි අතහැර දෙවියන්වහන්සේගේ සේවයට පිවිසෙන්නේ සාතන්ගේ ප්‍රහාරවලට මුහුණ නොදී නොවේ. ක්‍රිස්තුස්වහන්සේ ප්‍රතිරෝධ කළ ඇබ්බැහි කිරීම් අපට එරෙහිව සිටීමට ඉතා අපහසු යැයි සොයාගන්නා ඒවාමය. උන්වහන්සේගේ චරිතය අපගේ චරිතයට වඩා කොපමණ උතුම්ද, ඒ ප්‍රමාණයෙන්ම ඒවා උන්වහන්සේ මත තව වැඩි බලයෙන් එල්ල කරන ලදී. ලෝකයේ පාපයන්ගේ භයානක බර උන්වහන්සේ මත තිබියදී, ක්‍රිස්තුස්වහන්සේ රුචිභෝගය සම්බන්ධයෙන්ද, ලෝකයට ඇති ආසාව සම්බන්ධයෙන්ද, අධිඅවශ්‍යකම් කරා ගෙනයන ප්‍රදර්ශනාත්මක ආසාව සම්බන්ධයෙන්ද, පරීක්ෂාවට ස්ථිරව සිටියාණන්ය. ආදම් සහ හවාව ජයගත් පරීක්ෂාවන් එවැනිවූ අතර, ඒවා අපවද ඉතා පහසුවෙන් ජයගන්නාවූ පරීක්ෂාවන්ය.”

“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.

“शैतानले आदमको पापलाई यस कुराको प्रमाणका रूपमा प्रस्तुत गरेको थियो कि परमेश्वरको व्यवस्था अन्यायी थियो र त्यसको आज्ञापालन गर्न सकिँदैनथ्यो। हाम्रो मानवतामा, ख्रीष्टले आदमको असफलताको उद्धार गर्नुपर्ने थियो। तर जब आदम प्रलोभकद्वारा आक्रमित भए, तब पापका कुनै पनि प्रभावहरू उनीमाथि परेका थिएनन्। उनी सिद्ध मानवत्वको सामर्थ्यमा अडिग उभिएका थिए, मन र शरीर दुवैको पूर्ण स्फूर्ति धारण गर्दै। उनी एदेनको महिमाले घेरिएका थिए, र स्वर्गीय प्राणीहरूसँग उनको दैनिक संगति थियो। तर जब येशू शैतानसँग मुकाबिला गर्न जंगलमा प्रवेश गर्नुभयो, उहाँको अवस्था यस्तो थिएन। चार हजार वर्षसम्म मानवजाति शारीरिक शक्तिमा, मानसिक सामर्थ्यमा, र नैतिक मूल्यमा निरन्तर घट्दै आएको थियो; र ख्रीष्टले पतित मानवताका दुर्बलताहरू आफूमाथि लिनुभयो। केवल यसरी मात्र उहाँले मानिसलाई उसको पतनको अत्यन्त तल्लो गहिराइबाट उद्धार गर्न सक्नुहुन्थ्यो।”

“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.

“Vazhinji vanoti Kristu kwakanga kusingabviri kuti akundwe nomuedzo. Zvino aisagona kuiswa pachinzvimbo chaAdhama; aisagona kuwana kukunda kwakakundikana kuwanwa naAdhama. Kana isu tichinge tine, munzira ipi neipi, kurwisana kunorema kupfuura kwakava naKristu, ipapo Iye aisazokwanisa kutibatsira. Asi Muponesi wedu akatora humunhu, pamwe chete nezvose zvinouya nahwo. Akatora chimiro chomunhu, pamwe chete nokukwanisika kokubvuma muedzo. Hatina chinhu chokutakura chaasina kutsungirira.”

“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.’

“NaKristu, sezvakanga zvakaitawo kuvaviri vatsvene muEdheni, chishuwo chokudya ndicho chakava hwaro hwomuedzo mukuru wokutanga. Panzvimbo ipapo chaipo pakatangira kuparara, ndipo panofanira kutangira basa rokudzikinurwa kwedu. Sezvo Adhamu akawa nokuda kwokugutsa chishuwo chokudya, saizvozvowo Kristu anofanira kukunda nokuramba chishuwo ichocho. ‘Uye wakati apedza kutsanya mazuva makumi mana nousiku makumi mana, akazonzwa nzara. Zvino muedzi wakati auya kwaAri, akati, Kana Uri Mwanakomana waMwari, rayira kuti mabwe aya ave chingwa. Asi Iye akapindura akati, Kwakanyorwa kuchinzi, Munhu haangararami nechingwa chete, asi neshoko rimwe nerimwe rinobuda mumuromo waMwari.’”

“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.

“နာဒံ၏ကာလမှ ခရစ်တော်၏ကာလတိုင်အောင် ကိုယ်အလိုလိုက်ခြင်းကြောင့် အစာအာဟာရဆန္ဒများနှင့် ကိလေသာများ၏ တန်ခိုးသည် တိုးပွားလာခဲ့၍၊ ထိုအရာများက လူသားတို့ကို အကန့်အသတ်မရှိနီးပါး အုပ်စိုးနိုင်သောအထိ ရောက်ရှိလာခဲ့သည်။ ထို့ကြောင့် လူတို့သည် အကျင့်ပျက်၍ ရောဂါဘေးထိခိုက်သောအခြေအနေသို့ ကျရောက်လာကြပြီး၊ မိမိတို့၏ အားဖြင့် ထိုအရာများကို အောင်မြင်ကျော်လွှားနိုင်ရန်မှာ မဖြစ်နိုင်ခဲ့ပေ။ လူသား၏အကျိုးအတွက် ခရစ်တော်သည် အပြင်းထန်ဆုံးသော စမ်းသပ်မှုကို ခံယူတော်မူခြင်းအားဖြင့် အောင်နိုင်တော်မူခဲ့သည်။ ကျွန်ုပ်တို့အတွက် ကိုယ်တော်သည် ဆာလောင်ခြင်းထက်လည်းကောင်း၊ သေခြင်းထက်လည်းကောင်း ပိုမိုခိုင်မာသော ကိုယ်ကိုယ်တိုင်ထိန်းချုပ်မှုကို ကျင့်သုံးတော်မူခဲ့သည်။ ထို့ပြင် ဤပထမအောင်ပွဲအတွင်းတွင် အမှောင်၏တန်ခိုးများနှင့် ကျွန်ုပ်တို့၏ ပဋိပက္ခအားလုံးထဲသို့ ဝင်ရောက်ပါဝင်နေသော အခြားအရေးကိစ္စများလည်း ပါဝင်နေခဲ့သည်။” The Desire of Ages, 117.