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.

Fimbo mbili zinaunganishwa pamoja kuwa hekalu moja. Arobaini na sita ikiwa ishara ya hekalu, na ni miaka arobaini na sita inayotenganisha utekwa wa ufalme wa kaskazini na utekwa wa ufalme wa kusini. Wakati kukanyagwa kwa patakatifu na jeshi kunapokamilika katika wakati wa mwisho mnamo 1798, ni miaka arobaini na sita inayounganisha fimbo hizo mbili kuwa hekalu. Kuanzia 723 KK hadi 677 KK, hekalu lilibomolewa na kukanyagwa. Mnamo 1798 kukanyagwa kuliisha na kufikia 1844, hekalu lilikuwa limejengwa. Huko walipaswa kuwa taifa moja, lenye mfalme mmoja, na kuacha kutenda dhambi milele. Huo ulikuwa mpango, lakini uasi wa 1863 uliuchelewesha hadi 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 hutambua kanisa kuwa mwili, na Kristo kuwa kichwa, naye hutumia mwili kama ishara ya nyama. Kwa Paulo, nyama na mwili ni istilahi zinazotumiwa kwa kubadilishana.

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.

Kwa maana kama mkiishi kwa kufuata mwili, mtakufa; bali kama kwa Roho mkiyaua matendo ya mwili, mtaishi. Warumi 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.

Muundo wa hekalu la mwanadamu umetegemezwa juu ya muundo wa hekalu la Mungu. Mwili, ambao ndio Kanisa, ni sawa na nyama katika hekalu la mtu binafsi. Katika hekalu la mtu binafsi, akili ni kichwa, na mwili ni nyama.

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

Kwa maana sisi ni viungo vya mwili wake, vya nyama yake, na vya mifupa yake. Kwa sababu hii mtu atamwacha baba yake na mama yake, naye ataambatana na mkewe, na hao wawili watakuwa mwili mmoja. Hili ni fumbo kubwa; lakini nasema kuhusu Kristo na kanisa. Waefeso 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.

Hekalu ambalo Yohana alipaswa kulipima, wakati mlio wa baragumu la yule malaika wa saba ulipoashiria mwanzo wa kazi ya kukamilisha lile fumbo la Mungu, lilikuwa Hekalu la Mungu; lakini hekalu la mwanadamu liliumbwa kwa mfano wa Hekalu la Mungu. Ni alama zinazoweza kutumika kwa kubadilishana. Musa alikuwa mlimani siku arobaini na sita alipoonyeshwa kielelezo alichopaswa kukitumia aliposimamisha maskani ya duniani. Kielelezo hicho kilitwaliwa kutoka Hekalu la mbinguni.

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 alikuwa hekalu la mbinguni, alidhihirishwa katika mwili, naye anawakilisha muundo wa hekalu la mwanadamu, kwa kuwa wanadamu waliumbwa kwa mfano wake. Kwa sababu hiyo, muundo wa hekalu la mwanadamu unawakilishwa na kromosomu arobaini na sita.

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.

Mahekalu yanaweza kubadilishana kinabii. Hivyo, hekalu aliloambiwa Yohana alipime lilikuwa na vyumba viwili tu, bila ua wa nje. Chumba cha kwanza kinawakilisha hekalu la kibinadamu, kanisa (bibi-arusi), taifa, mwili, ambao ni nyama. Chumba cha pili kinawakilisha hekalu la kiungu, bwana-arusi, mfalme, kichwa, ambacho ni akili. Ahadi ya agano la milele inayotimizwa kwa ajili ya elfu mia moja arobaini na nne katika siku za mwisho, imeonyeshwa na fito mbili za Ezekieli sura ya thelathini na saba. Imeonyeshwa na hekalu la Yohana, linalojumuisha vyumba viwili. Imeonyeshwa na ufafanuzi maalum wa Paulo kuhusu siri ya Kristo ndani ya mwamini, tumaini la utukufu.

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

Kazi ya kutiwa muhuri ya wale mia arobaini na nne elfu ni kazi ya kuunganisha kwa kudumu Uungu na ubinadamu. Kazi hiyo hutimizwa wakati wa kupigwa kwa Baragumu la Saba. Muunganiko huo huwakilishwa, mstari juu ya mstari, kwa njia mbalimbali katika Maandiko. Kuhesabiwa haki na utakaso ndizo istilahi za kitheolojia za kazi hiyo. Kuhesabiwa haki ni kazi ya Kristo kama Mbadala wetu, na kazi ya utakaso ni kazi ya Kristo kama Mfano wetu. Kuhesabiwa haki huwakilisha hati yetu ya kuingia mbinguni, na utakaso huwakilisha ufaa wetu kwa mbingu. Kazi hizo zote mbili huletwa kwa mwamini kwa uwepo wa Roho Mtakatifu. Kazi hiyo imeonyeshwa kama kuandikwa kwa sheria ya Mungu juu ya mioyo na akili za wale wanaokubaliwa katika agano la milele.

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.

"Akili" inawakilisha chumba katika hekalu, ambapo kichwa hukaa. Akili ndiyo huitwa asili ya juu, kinyume na mwili, ambao ni asili ya chini. Akili inawakilishwa na mawazo yetu, mwili unawakilishwa na hisia zetu.

“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.

Wengi hupitia huzuni isiyo ya lazima. Huondoa mawazo yao kutoka kwa Yesu, na kuyaelekeza mno kwa nafsi zao. Hukuza matatizo madogo madogo, na huzungumza maneno ya kukatisha tamaa. Wana hatia ya dhambi kubwa ya kunung’unikia maongozi ya Mungu bila sababu. Kwa yote tuliyo nayo na tulivyo, tuna deni kwa Mungu. Ametupa uwezo ambao, kwa kiasi fulani, unafanana na ule alio nao Yeye mwenyewe; nasi tunapaswa kufanya bidii kuendeleza uwezo huu, si kwa kujipendeza na kujikuza sisi wenyewe, bali kwa kumtukuza Yeye.

“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.

"Hatupaswi kuruhusu akili zetu zivutwe mbali na uaminifu kwa Mungu. Kupitia Kristo tunaweza, na tunapaswa, kuwa na furaha, na kujenga mazoea ya kujidhibiti. Hata mawazo lazima yatiishwe kwa mapenzi ya Mungu, na hisia ziwe chini ya udhibiti wa mantiki na dini. Hatukupewa mawazo ili yaruhusiwe kukimbia ovyo na kufanya yatakavyo, bila juhudi yoyote ya kizuizi na nidhamu. Ikiwa mawazo ni mabaya, hisia zitakuwa mbaya; na mawazo na hisia vikichanganyika vinaunda tabia ya kimaadili. Tunapoamua kwamba kama Wakristo hatutakiwi kuzuia mawazo na hisia zetu, tunawekwa chini ya ushawishi wa malaika waovu, na tunaalika uwepo wao na mamlaka yao. Tukisalimu amri kwa hisia zetu na kuruhusu mawazo yetu yapite katika mkondo wa shuku, shaka, na kunung'unika, hatutakuwa na furaha, na maisha yetu yatadhihirisha kushindwa." Review and Herald, Aprili 21, 1885.

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

Mawazo na hisia kwa pamoja huunda tabia ya kimaadili. Tabia yetu imeundwa na asili ya chini na asili ya juu; akili ndiyo asili ya juu, na ikiwa mawazo ya akili yametakaswa, hisia zetu zitatakaswa. Hii ni kwa sababu, kati ya zile asili mbili zinazounda ubinadamu wetu, akili ndiyo asili ya juu yenye mamlaka ya kudhibiti. “Nguvu” zilizokusudiwa kuwa sehemu ya utu wetu ni, “kwa kiasi fulani,” “sawa na zile ambazo” Kristo “anazo,” kwa kuwa tuliumbwa kwa mfano Wake, nasi “yatupasa kujitaabisha kwa bidii kuziendeleza” hizo “nguvu.”

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

Nguvu ambazo ni sehemu ya asili ya juu, au akili ya mwanadamu, ni hukumu, kumbukumbu, dhamiri, na hasa utashi.

“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.

Wengi wanauliza, 'Nifanyeje ili nijisalimishe kwa Mungu?' Unatamani kujitoa kwake, lakini una udhaifu wa nguvu ya maadili, umefungwa na shaka, na umetawaliwa na mazoea ya maisha yako ya dhambi. Ahadi zako na maazimio yako ni kama kamba za mchanga. Huwezi kudhibiti mawazo yako, misukumo yako, na mapenzi yako. Ufahamu wa ahadi ulizozivunja na nadhiri ulizoshindwa kuzitekeleza hudhoofisha ujasiri wako katika unyofu wako mwenyewe, na hukufanya uhisi kwamba Mungu hawezi kukupokea; lakini huna sababu ya kukata tamaa. Unachohitaji kuelewa ni nguvu ya kweli ya nia. Hii ndiyo nguvu inayotawala katika asili ya mwanadamu, nguvu ya uamuzi, ya kuchagua. Kila kitu hutegemea kitendo sahihi cha nia. Mungu amewapa wanadamu uwezo wa kuchagua; ni wao kuutumia. Huwezi kubadili moyo wako, huwezi, kwa nafsi yako mwenyewe, kumpa Mungu mapenzi ya moyo wako; lakini waweza kuchagua kumtumikia. Waweza kumpa nia yako; kisha atafanya kazi ndani yako kutaka na kutenda kulingana na mapenzi yake mema. Hivyo asili yako yote italetwa chini ya udhibiti wa Roho wa Kristo; mapenzi yako yataelekezwa kwake, mawazo yako yatakuwa katika upatanifu 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.

Matamanio ya wema na utakatifu ni sahihi kwa kadiri yanavyoenda; lakini ukisimama hapa, hayata kuwa na faida yoyote. Wengi watapotea wakitumaini na kutamani kuwa Wakristo. Hawafikii hatua ya kusalimisha mapenzi yao kwa Mungu. Hawachagui sasa kuwa Wakristo.

“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.

"Kupitia matumizi sahihi ya hiari, mabadiliko kamili yanaweza kufanyika katika maisha yako. Kwa kujisalimisha hiari yako kwa Kristo, unajiunganisha na nguvu iliyo juu ya enzi zote na mamlaka zote. Utapata nguvu kutoka juu za kukuweka imara, na hivyo kupitia kujisalimisha daima kwa Mungu utawezeshwa kuishi maisha mapya, yaani maisha ya imani." Hatua Kwa Kristo, 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.

Nguvu ya utashi ndiyo “nguvu tawala” katika asili ya mwanadamu, naye mtawala yupo katika chemba ya hekalu la kibinadamu iliyoungana “na nguvu iliyo juu ya enzi na mamlaka zote.” Mahali ambapo muungano wa Uungu na ubinadamu hutokea katika hekalu la kibinadamu ni ngome ya nafsi. Kila mwanadamu ana ngome, nayo hukaliwa ama na Kristo, au na hasimu mkuu wa 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.

Kristo anapotwaa ngome ya nafsi, mtu anakuwa mmoja naye. Na yule aliye mmoja na Kristo, akidumisha umoja huo, akimtawaza moyoni, na kutii amri zake, yuko salama dhidi ya mitego ya yule mwovu. Akiwa ameunganishwa na Kristo, anakusanya kwake neema za Kristo, na anaweka wakfu nguvu, ufanisi, na uwezo kwa Bwana katika kushinda roho kwake. Kwa kushirikiana na Mwokozi anakuwa chombo ambacho Mungu hutumia kufanya kazi. Kisha Shetani anapokuja, na kujitahidi kutwaa umiliki wa nafsi, hugundua kwamba Kristo amemfanya awe na nguvu kuliko yule mwenye nguvu aliye na silaha. Review and Herald, 12 Desemba, 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.

Ngome ya nafsi ni moyo na akili za mwanadamu. Ahadi ya Agano Jipya inabainisha ahadi kuu tatu kwa muumini. Ameahidiwa kupewa nchi ya kuishi, kama vile Bustani ya Edeni ilivyokuwa kwa Adamu na Hawa, ambayo nayo iliwakilisha nchi ya ahadi kwa Agano Lake na Israeli ya kale, ambayo nayo iliwakilisha nchi tukufu ya kiroho kwa Israeli ya kiroho, na ambazo zote tatu hutoa ushuhuda, mstari juu ya mstari, kwa ahadi ya dunia iliyofanywa mpya, kwa wale wanaoshinda kama Yeye alivyoshinda.

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 'nje ya' Bustani ya Edeni kwa muda wa 'nyakati saba', na ni baada ya milenia saba ndipo dunia inafanywa mpya, na Bustani ya Edeni inarejeshwa. Kutawanywa kwa Israeli ya kale kwa 'nyakati saba' kulionyeshwa kwa mfano na kutawanywa kwa Adamu na Hawa. Agano linaahidi nchi ya kuishi, na hiyo ilikuwa ahadi ya kurejeshwa kwa Edeni. Kukanyagwa kwa mahali patakatifu na jeshi kunawakilisha kuongezeka kwa dhambi hatua kwa hatua ndani ya jamii ya kibinadamu, ambayo ilianza 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.

Ahadi nyingine mbili za agano ni kwamba waaminifu watapokea mwili mpya na akili mpya, yaani akili ya Kristo yenyewe. Mwili ni nyama, asili ya chini; na, kwa uhusiano na Kristo, ni kanisa. Akili ni asili ya juu; ndicho kile Dada White anakitambulisha kuwa “ngome ya nafsi.” Paulo anafundisha wazi kwamba tunapokea akili ya Kristo mara tu tunapokubali masharti ya Injili, tunapohesabiwa haki. Anafundisha pia kwamba hatupokei mwili mpya uliotukuzwa hadi Kuja kwa Pili kwa Kristo.

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.

Angalieni, nawaambia ninyi siri; hatutalala sote, bali sote tutabadilika, papo hapo, kufumba na kufumbua jicho, kwa sauti ya baragumu la mwisho; kwa maana baragumu litasikika, nao wafu watafufuliwa wasioharibika, nasi tutabadilika. Kwa maana hiki chenye kuharibika ni lazima kivai kutokuharibika, na hiki chenye kufa kivai kutokufa. Basi hiki chenye kuharibika kitakapovaa kutokuharibika, na hiki chenye kufa kitakapovaa kutokufa, ndipo litakapotimia lile neno lililoandikwa, Mauti imemezwa kwa ushindi. Ewe mauti, uko wapi uchungu wako? Ewe kaburi, uko wapi ushindi wako? Uchungu wa mauti ni dhambi; na nguvu za dhambi ni sheria. 1 Wakorintho 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.

Fundisho moja, ambalo Yohana anasema linawatambulisha wanaoamini mafundisho potovu kama wapinga Kristo, linadai kwamba Kristo hakuwahi kuchukua mwili uliokuwa chini ya athari za dhambi zilizoanza kuathiri familia ya binadamu tangu dhambi ya Adamu na kuendelea.

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

Na kila roho isiyokiri kwamba Yesu Kristo amekuja katika mwili si ya Mungu; na hii ndiyo roho ya mpinga-Kristo, ambayo mmesikia kwamba yaja; tena hata sasa tayari ipo ulimwenguni. 1 Yohana 4:3.

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

Mvinyo wa Babeli (mpinga Kristo) unaofundisha “Utungwaji Bila Doa”, unadai kwamba Maria alifanywa mkamilifu, kama walivyokuwa Adamu na Hawa kabla ya dhambi, ili kuzaliwa kwa Yesu kuwe na msingi wa utungwaji wa Uungu (Roho Mtakatifu), pamoja na ubinadamu mkamilifu (Maria). Fundisho la uongo la Utungwaji Bila Doa halizungumzi wakati Yesu alipotungwa mimba tumboni mwa Maria, bali jinsi Maria alivyotungwa mimba akiwa na ukamilifu wa Adamu na Hawa. Kudai kwamba mwili ambao Kristo alichukua juu Yake alipokuja kumkomboa mwanadamu ulikuwa mwili usio na dhambi, ambao haukuwa na athari za urithi, ni mafundisho ya mpinga Kristo.

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

Kwa maana wadanganyifu wengi wameingia ulimwenguni, wasiokiri kwamba Yesu Kristo amekuja katika mwili. Huyo ni mdanganyifu na mpinga Kristo. 2 Yohana 1:7.

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

Kristo alipofufuliwa, uvuvio unabainisha kwa makini kwamba wakati huo alikuwa na mwili uliotukuzwa. Ufufuo wake uliwakilisha ufufuo wa wenye haki wakati wa Kurudi kwa Pili kwa Kristo, na ni hapo ndipo tunapopokea ahadi ya agano ya kupata mwili mpya.

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

"Wakati ulikuwa umefika kwa Kristo kupaa hadi kiti cha enzi cha Baba Yake. Kama mshindi wa kimungu alikuwa karibu kurejea na nyara za ushindi katika mabaraza ya mbinguni. Kabla ya kifo Chake alikuwa amemwambia Baba Yake, 'Nimeimaliza kazi uliyonipa niifanye.' Yohana 17:4. Baada ya kufufuka Kwake alikaa duniani kwa muda, ili wanafunzi Wake wapate kumzoea Yeye katika mwili Wake uliokuwa umefufuka na kutukuzwa. Sasa alikuwa tayari kwa kuagana. Alikuwa amethibitisha kwamba Yeye ni Mwokozi aliye hai. Wanafunzi Wake hawakuhitaji tena kumhusisha na kaburi. Wangeweza kumfikiria kama aliyetukuzwa mbele ya ulimwengu wa mbinguni." Shauku ya Nyakati, 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.

Ahadi ya agano ya nchi ya kukaa itatimizwa katika dunia iliyofanywa upya, wakati Edeni itakaporejeshwa na kipindi cha “mara saba” (miaka elfu saba) cha kutawanywa kwa ubinadamu wa Adamu wa kwanza kitakapokamilika. Ahadi ya agano ya mwili mpya uliotukuzwa itatolewa wakati wa Kuja kwa Pili, kwa kufumba na kufumbua jicho.

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

"Hadithi ya Bethlehemu ni mada isiyo na ukomo. Ndani yake imefichwa 'kina cha utajiri wa hekima na maarifa ya Mungu.' Warumi 11:33. Tunashangaa juu ya dhabihu ya Mwokozi ya kubadilisha kiti cha enzi cha mbinguni kwa hori, na ushirika wa malaika wanaomsujudu kwa wanyama wa zizi. Kiburi cha kibinadamu na kujitosheleza kwa mwanadamu vinakaripiwa katika Uwepo Wake. Hata hivyo, hili lilikuwa tu mwanzo wa kujishusha Kwake kwa ajabu. Ingekuwa karibu ni kujishusha kusiko na mipaka kwa Mwana wa Mungu kuchukua asili ya mwanadamu, hata wakati Adamu alipokuwa katika kutokuwa na hatia yake huko Edeni. Lakini Yesu alikubali ubinadamu wakati jamii ya wanadamu ilikuwa imedhoofishwa na miaka elfu nne ya dhambi. Kama kila mtoto wa Adamu, Alikubali matokeo ya utendaji wa sheria kuu ya urithi. Yalivyokuwa matokeo hayo yanaonyeshwa katika historia ya mababu Zake wa kidunia. Alikuja akiwa na urithi wa namna hiyo ili kushiriki huzuni zetu na majaribu yetu, na kutupa mfano wa maisha yasiyo na dhambi." 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.

Mtu anapotimiza masharti ya Injili, hapo hapo hupokea nia mpya, yaani nia ya Kristo; lakini mwili, ambao Paulo pia anauita “nyama”, hubadilishwa wakati wa Kurudi kwa Pili kwa Kristo. Asili ya chini, inayojumuisha hisia, haiondolewi wakati wa uongofu. Hisia hizo, ambazo ni sehemu ya tabia ya maadili, hubaki hadi Kurudi kwa Pili kwa Kristo. Hisia hizo zinawakilisha mfumo wa kihisia unaohusiana na mfumo wa homoni. Zinawakilisha milango ya fahamu inayohusiana na mfumo wa neva. Vipengele vyote vya asili ya chini ya mwanadamu vinavyozingatiwa kama hisia vimegawanywa katika makundi mawili ya msingi. Aina moja ya hisia ni mielekeo tuliyoirithi kutoka kwa mababu zetu, na aina nyingine za hisia ni mielekeo iliyokuzwa ambayo tumeiendeleza kwa chaguzi zetu wenyewe.

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.”

Baadhi ya mielekeo iliyorithiwa ni sehemu tu ya muundo wa kibinadamu, na baadhi ya aina za mielekeo iliyorithiwa ni za kutenda uovu. Aina za hisia zilizokuzwa ni zile tunazozijenga kwa maamuzi yetu wenyewe, na mielekeo iliyorithiwa hupitishwa kupitia "sheria kuu ya urithi."

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 "alikubali ubinadamu wakati mbari ya wanadamu ilikuwa imedhoofishwa na miaka elfu nne ya dhambi. Kama kila mtoto wa Adamu Alikubali matokeo ya utendaji wa sheria kuu ya urithi. Matokeo hayo yalivyo yanaonyeshwa katika historia ya mababu Zake wa duniani. Alikuja akiwa na urithi wa namna hiyo ili kushiriki huzuni zetu na majaribu yetu, na kutupa mfano wa maisha yasiyo na dhambi." Akiwa na matokeo ya miaka elfu nne ya utendaji wa sheria kuu ya urithi, Yesu siku zote alizitiisha mielekeo hiyo kwa nguvu ya nia Yake, wala hakuwahi hata mara moja kushiriki katika kukuza hisia zozote za dhambi.

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

Ikiwa Yesu angekubali mwili wa kibinadamu, kama ule wa Adamu na Hawa kabla hawajatenda dhambi, bila kukubali matokeo ya udhoofikaji wa ubinadamu yaliyotokea katika kipindi cha zaidi ya miaka elfu nne ya uharibifu, basi hangekuwa ametoa mfano wa jinsi kila mtoto wa Mungu anavyoweza kushinda.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“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.

Wengi huyaona mapambano haya kati ya Kristo na Shetani kana kwamba hayana uhusiano maalum na maisha yao binafsi; na kwao jambo hili si la kuvutia sana. Lakini ndani ya moyo wa kila mwanadamu mzozo huu hurudiwa. Hakuna mtu aachaye safu za uovu akaingia katika utumishi wa Mungu bila kukutana na mashambulizi ya Shetani. Vishawishi ambavyo Kristo alivishinda ndivyo ambavyo sisi hupata ugumu mkubwa kuvimudu. Vilishinikizwa kwake kwa kiwango kikubwa zaidi, kwa kadiri tabia Yake ilivyo bora kuliko yetu. Akiwa na uzito wa kutisha wa dhambi za ulimwengu juu Yake, Kristo alistahimili jaribu la tamaa ya kula, la upendo wa dunia, na la ile tamaa ya kujionyesha inayopelekea majivuno. Haya ndiyo yalikuwa majaribu yaliyowaangusha Adamu na Hawa, na ambayo hutushinda kwa urahisi sisi pia.

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

Shetani alikuwa ameonyesha dhambi ya Adamu kama uthibitisho kwamba sheria ya Mungu si ya haki, na haiwezi kutiiwa. Katika ubinadamu wetu, Kristo alipaswa kukomboa anguko la Adamu. Lakini Adamu aliposhambuliwa na mjaribu, hakukuwa na athari zozote za dhambi juu yake. Alisimama katika nguvu za utu uzima mkamilifu, akiwa na ukakamavu kamili wa akili na mwili. Alikuwa amezungukwa na utukufu wa Edeni, na alikuwa katika ushirika wa kila siku na viumbe wa mbinguni. Haikuwa hivyo kwa Yesu alipoingia nyikani kukabiliana na Shetani. Kwa miaka elfu nne, wanadamu walikuwa wakipungua kwa nguvu za mwili, uwezo wa akili, na thamani ya kimaadili; na Kristo alijitwika udhaifu wa ubinadamu uliopotoka. Ni kwa njia hiyo tu angeweza kumwokoa mwanadamu kutoka kwenye kina cha chini kabisa cha udhalilifu wake.

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

Wengi hudai kwamba haingewezekana Kristo kushindwa na majaribu. Basi asingaliweza kuwekwa katika nafasi ya Adamu; asingaliweza kupata ushindi ambao Adamu alishindwa kuupata. Ikiwa kwa namna yoyote tuna mapambano magumu zaidi kuliko yale aliyokuwa nayo Kristo, basi asingaliweza kutusaidia. Lakini Mwokozi wetu alichukua ubinadamu, pamoja na udhaifu wake wote. Alichukua asili ya mwanadamu, pamoja na uwezekano wa kushindwa na majaribu. Hatuna lolote la kuvumilia ambalo Yeye hakulivumilia.

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

Kwa Kristo, kama ilivyokuwa kwa wale wawili watakatifu huko Edeni, hamu ya kula ilikuwa msingi wa jaribu kuu la kwanza. Pale palipoanzia anguko, hapo ndipo kazi ya ukombozi wetu ilipaswa kuanza. Na kama vile kwa kutosheleza hamu ya kula Adamu akaanguka, vivyo hivyo kwa kujinyima hamu ya kula Kristo ilimpasa ashinde. 'Na alipokwisha kufunga siku arobaini mchana na usiku, baadaye akaona njaa. Mjaribu alipomjia akamwambia, Ikiwa Wewe ni Mwana wa Mungu, amuru kwamba mawe haya yawe mikate. Naye akajibu, akasema, Imeandikwa, Mtu hataishi kwa mkate tu, bali kwa kila neno litokalo katika kinywa cha Mungu.'

“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.

Tangu wakati wa Adamu hadi wa Kristo, kujiridhisha kulikuwa kumeongeza nguvu za hamu na matamanio, hata zikawa na karibu udhibiti usio na mipaka. Hivyo wanadamu walikuwa wameporomoka kimaadili na kuathiriwa na maradhi, na kwa uwezo wao wenyewe haikuwezekana kushinda. Kwa niaba ya mwanadamu, Kristo alishinda kwa kustahimili jaribu kali kabisa. Kwa ajili yetu alionyesha kujidhibiti kulikokuwa na nguvu kuliko njaa au mauti. Na katika ushindi huu wa kwanza kulihusishwa masuala mengine yanayoingia katika mapambano yetu yote dhidi ya nguvu za giza. The Desire of Ages, 117.