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# The Book of Daniel - Number One-Hundred and Fifty-Two

Littafin Daniyel — Na Ɗari da Hamsin da Biyu

The Symbolism of Ezekiel’s Two Sticks: A Journey through Prophecy and Redemption

Alamar Sanduna Biyu na Ezekiyel: Tafiya Cikin Annabci da Fansa

Author

Jeff Pippenger

Published

March 22, 2024

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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.

Muna duba jerin da ke cikin Ezekiel sura ta talatin da bakwai, wadda da fari ta bayyana busawar ƙaho na bakwai da saƙon zuwa ga Laodicea, wanda ya kawo rundunar mutum ɗari da dubu arba’in da huɗu. Sa’an nan Ezekiel ya maimaita wannan jeri kuma ya faɗaɗa a kansa ta wurin gabatar da haɗuwar sanduna biyu na masarautun arewa da kudu na Isra’ila, a matsayin misali na aikin da ta wurinsa Allahntaka da ɗan’adamtaka suke haɗuwa a lokacin busawar Ƙaho na Bakwai. Da zarar an haɗa al’ummai biyu ɗin su zama al’umma guda, Ezekiel ya nuna cewa suna da sarki a kansu, sa’an nan kuma ya yi magana game da alkawari madawwami wanda shi ne alkawarin da aka cika da mutum ɗari da dubu arba’in da huɗu, yana jaddada cewa waɗannan mutanen alkawari na kwanaki na ƙarshe za su kasance da Wuri Mai Tsarki na Allah a tsakiyarsu har abada.

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.

Mun ƙara wa wannan layi aikin Yahaya na auna Haikali a shekara ta 1844, ta haka yana kwaikwayon aunawar ƙarshe da ta fara a ranar 11 ga Satumba, 2001. Haka nan annabi Zakariya ya kuma yi magana game da wannan aunawar, wanda ya haɗa da cewa aunawar tana faruwa ne sa’ad da Allah ya sāke zaɓar Urushalima a matsayin birnin da zai sa sunansa a cikinsa. Muna kafa kamanceceniya tsakanin sassan da suka haɗa Haikali, da sanduna biyu na masarautun arewa da kudu na Isra’ila. Aikin Almasihu na haɗa Allahntakarsa da mutuntakar mutum dubu ɗari da arba’in da huɗu yana wakiltuwa a cikin annabce-annabce biyu na shekaru dubu biyu da ɗari biyar da ashirin na watsewar da aka jawo wa masarautun arewa da kudu, tare da annabcin shekaru dubu biyu da ɗari uku.

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.

Domin gane abin da sandunan Ezekiyel suke wakilta a cikin aikin bishara yana bukatar fahimta ta asali game da bishara. Almasihu ya karɓi jikinmu na faɗuwa bayan shekaru dubu huɗu na rauni na gado, waɗanda aka isar masa ta wurin Maryamu. A matsayin Misalinmu, Ya nuna cewa ta wurin amfani da nufinsa, domin a miƙa shi ga nufin Ubansa, za mu iya yin nasara kamar yadda Shi ya yi nasara, ta wurin amfani da nufinmu cikin biyayya ga nufinsa. Ana amfani da nufinmu, ko dai domin nagarta ko kuwa mugunta, a cikin kwakwalwarmu, wadda ita ce kagarar rai.

> “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.

> “Dalibin da yake marmarin haɗa aikin zangon karatu biyu ya gama a zango ɗaya, bai kamata a bar shi ya bi ra’ayinsa a wannan al’amari ba. Ɗaukar nauyin yin aiki ninki biyu, ga mutane da yawa, yana nufin gajiyar da hankali fiye da ƙima, tare da yin sakaci da motsa jiki na jiki yadda ya kamata. Ba abu ne mai ma’ana a ɗauka cewa hankali zai iya kamawa ya kuma narka yawan abincin tunani da ya wuce kima ba, kuma zunubi ne mai girma a cika wa hankali abinci fiye da ƙima kamar yadda yake a cika gaɓoɓin narkewar abinci da kaya, ba tare da ba wa ciki lokutan hutawa ba. Kwakwalwa ita ce kagara ta dukan mutum, kuma miyagun halaye na cin abinci, na sutura, ko na barci, suna shafar kwakwalwa, suna kuma hana samun abin da dalibi yake marmari,—horon hankali nagari. Duk wani ɓangare na jiki da ba a yi masa kula yadda ya kamata ba, zai aika saƙon raunin da ya samu zuwa ga kwakwalwa. Ya kamata a nuna haƙuri mai yawa da juriya wajen koyar da matasa yadda za su kiyaye lafiyarsu. Ya kamata su sami cikakken sani a kan wannan batu, domin kowace tsoka da kowanne gaɓa su sami ƙarfi kuma su sami horo ta yadda, a cikin aiki na son rai ko na rashin son rai, mafi kyawun lafiya ta samu, kuma a ƙarfafa kwakwalwa domin ta iya ɗaukar nauyin gajiyar karatu.” Christian Education, 124.

The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.

Aikin madawwamin alkawari shi ne a rubuta dokar Allah a kan zukatanmu da tunaninmu, kuma duka zuciyarmu da tunaninmu suna a cikin “kagarar rayukanmu,” wadda ita ce kwakwalwarmu.

> “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.

> “Hankalin namiji ko mace ba ya saukowa cikin ɗan lokaci daga tsarki da tsarkaka zuwa lalacewa, ruɓewa, da aikata laifi. Yana ɗaukar lokaci a sauya mutum zuwa abin allahntaka, ko kuma a ƙasƙantar da waɗanda aka siffanta cikin surar Allah zuwa mugunta irin ta dabba ko ta Shaidan. Ta wurin dubawa mukan canjũ. Ko da yake an siffanta mutum cikin surar Mahaliccinsa, mutum zai iya horar da hankalinsa har zunubin da da ya taɓa ƙyama ya zama abin da yake masa daɗi. Sa’ad da ya daina tsaro da addu’a, yakan daina kiyaye kagarar, wato zuciya, ya kuma tsunduma cikin zunubi da laifi. Hankali yakan ƙasƙanta, kuma ba shi yiwuwa a ɗaukaka shi daga ruɓewa alhali ana horar da shi domin ya bautar da ikon ɗabi’a da na hankali, ya kuma sa su ƙarƙashin sha’awoyi mafi ƙasƙanci. Dole ne a ci gaba da yaƙi ba ƙaƙƙautawa da hankalin jiki; kuma dole ne a taimake mu da tasirin tsarkakewa na alherin Allah, wanda zai ja hankali sama ya kuma saba da shi yin tunani a kan abubuwa masu tsabta da tsarkaka.” 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.

“Tunani,” “zuciya,” “ƙwaƙwalwa” ita ce “katangar ran mutum.” Katanga kuwa mafaka ce mai ƙarfi wadda ya kamata a tsare ta daga shigowar zunubi.

> “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.

> “A cikin addu’arsa ga Uba, Almasihu ya ba duniya darasi wanda ya kamata a zana shi a cikin hankali da rai. ‘Kuma wannan ita ce rai madawwami,’ in ji Shi, ‘su san Ka, Allah na gaskiya kaɗai, da kuma Yesu Almasihu, wanda Ka aiko.’ Yohanna 17:3. Wannan shi ne ilimi na gaskiya. Yana ba da iko. Sanin Allah da Yesu Almasihu wanda Ya aiko, ta wurin ƙwarewar rayuwa, yana sāke mutum zuwa cikin surar Allah. Yana ba mutum mulkin kansa, yana sa kowane motsi da sha’awa na ƙananan halaye su kasance ƙarƙashin ikon manyan ƙarfin hankali. Yana mai da mai mallakarsa ɗan Allah da magājin sama. Yana kai shi ga tarayya da tunanin Marar Iyaka, yana kuma buɗe masa wadatattun taskokin sararin halitta.” Christ’s Object Lessons, 114.

The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.

Ya kamata a yi amfani da “manyan iko” domin su mallake su kuma su rinjayar da “sha’awoyi da son zuciyar ƙananan halitta.” Manyan ikon suna cikin tunani, kuma “zumunci da tunanin Marar Iyaka” ne ke “sauya mutum ya zama cikin surar Allah.” A lokacin hatimi na mutum dubu ɗari da arba’in da huɗu, ana kafa surar dabbar a cikin rukuni ɗaya, kuma surar Almasihu a cikin ɗayan rukunin. Abin da ke kawo wannan sauyawar shi ne haɗuwar tunani da tunani. Waɗanda suke da tunanin jiki ko na naman duniya, kamar yadda Bulus ya bayyana shi, sukan kafa surar jiki—dabbar. Waɗanda suka kai ga tunanin Almasihu, sukan kafa surar Almasihu. Alkawarin alkawari shi ne cewa za mu iya kaiwa ga tunanin Almasihu a lokacin tuba, ko da yake an haife mu duka da tunanin jiki.

> 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.

> Ku bar wannan tunani ya kasance a cikinku, wanda yake kuma cikin Almasihu Yesu: Shi kuwa, da yake yana cikin surar Allah, bai ɗauka daidai da Allah a matsayin abin ƙwacewa ba: Amma ya mai da kansa ba shi da wani suna, ya ɗauki surar bawa a kansa, aka kuwa yi shi cikin kamannin mutane: Da aka same shi kuma cikin siffa kamar mutum, sai ya ƙasƙantar da kansa, ya zama mai biyayya har zuwa mutuwa, har ma mutuwar gicciye. Filibbiyawa 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.

Ya kamata mu kasance da tunanin Almasihu a cikinmu, kamar yadda shi ma yake cikin Almasihu, gama an halicce mu cikin siffarsa. Amma ba mu da wannan tunani; muna da tunanin jiki, wanda aka sayar ƙarƙashin zunubi.

> 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.

> Saboda haka yanzu babu wani hukunci a kan waɗanda suke cikin Almasihu Yesu, waɗanda ba sa tafiya bisa ga jiki, sai dai bisa ga Ruhu. Gama shari’ar Ruhun rai cikin Almasihu Yesu ta ’yantar da ni daga shari’ar zunubi da mutuwa. Gama abin da shari’a ba ta iya yi ba, domin ta raunana ta wurin jiki, Allah kuwa, da ya aiko da Ɗansa kansa cikin kamannin jikin zunubi, kuma domin zunubi, ya hukunta zunubi a cikin jiki: domin a cika adalcin shari’a a cikinmu, mu waɗanda ba ma tafiya bisa ga jiki, sai dai bisa ga Ruhu. Gama waɗanda suke bisa ga jiki, suna sa zuciyarsu ga abubuwan jiki; amma waɗanda suke bisa ga Ruhu, ga abubuwan Ruhu. Gama nufin jiki mutuwa ne; amma nufin Ruhu rai ne da salama. Domin tunanin jiki ƙiyayya ce ga Allah: gama ba ya yi wa shari’ar Allah biyayya, kuma kuwa ba zai iya yi ba. Saboda haka waɗanda suke cikin jiki ba za su iya faranta wa Allah rai ba. Amma ku ba ku cikin jiki, sai dai cikin Ruhu, in kuwa Ruhun Allah yana zaune a cikinku. To, in wani ba shi da Ruhun Almasihu, ba nasa ba ne. Kuma in Almasihu yana cikinku, jiki matacce ne saboda zunubi; amma Ruhu rai ne saboda adalci. Romawa 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.

Kasancewa na Ruhu rai ne, kuma kasancewa na jiki mutuwa ne. Jiki shi ne ƙananan ɗabi’a; shi ne tushen ji da motsin zuciyarmu. Wannan ƙananan ɗabi’ar ta jiki ya kamata ta kasance a ƙarƙashin mulkin ɗabi’a mafi girma, kuma ana cim ma wannan ta wurin amfani da nufinmu cikin miƙa kai ga Ruhu Mai Tsarki. Mafi girman hankulanmu na jiki na iya sāke kamanni a nan da yanzu, amma ƙananan ɗabi’armu dole ne ta jira Zuwan na Biyu domin a sāke ta.

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.

Sanduna biyu na Ezekiyel suna bayyana wani sanda wanda aka wakilta a matsayin farfajiya, kuma wannan sandan ya kai ga ƙarshe a shekara ta 1798. An raba shi daidai-da-daidai ta hanyar shekaru dubu ɗaya da ɗari biyu da sittin na arna suna tattake rundunar, da kuma shekaru dubu ɗaya da ɗari biyu da sittin na papanci suna tattake rundunar. Wannan sandan bai wakilci tattake haikalin Allah ba, gama haikalin Allah yana a cikin masarautar kudu. Rundunar da arna da papanci suka tattake, haikali ne na ɗan adam, amma dangane da masarautar kudu shi jiki ne, kuma masarautar kudu ita ce inda Allah ya zaɓa ya sanya kai. Masarautar arewa ita ce jiki, masarautar kudu kuma ita ce kai.

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.

Rabe-raben biyu na mulkin arewa na shekaru dubu ɗaya da ɗari biyu da sittin, suna wakiltar nau’o’in karkata biyu mabambanta zuwa ga zunubi a cikin haikalin jiki, kamar yadda ake wakilta ta wurin karkatun da aka gada da kuma waɗanda aka raya. Arna kuwa alama ce ta karkatun zunubi da aka gada a cikin haikalin jiki, kuma ɗaukar addinin arna da papanci ya yi yana wakiltar karkatun da aka raya zuwa ga zunubi. A kowane hali, ba za a iya sāke haikalin jiki ya zama sabo ba sai a Zuwa ta Biyu, saboda haka sandar mulkin arewa ta kai ne kawai zuwa 1798, kuma sa’ad da aka gaya wa Yohanna ya auna haikalin, dole ne a bar wannan sandar a gefe.

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.

Kalmar nan “juyowa,” tana nufin canzawa ko sauyawa daga wani yanayi ko hali zuwa wani. Sa’ad da Adamu da Hauwa’u suka yi zunubi, an “juya” su daga yanayinsu na asali, gama an halicce su cikakku, cikin siffar Allah, inda manyan ƙarfi suke mulkin ƙananan ƙarfi. Sa’ad da suka yi zunubi, an “juya” su suka zama halitta wadda a cikinta ƙananan ƙarfi suka rinjayi manyan ƙarfi. Sun gāda wa dukan zuriyarsu wannan hali.

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.

A cikin dangantakar annabci ta sanduna biyu na Ezekiyel, Ubangiji ya zaɓi Urushalima ta zama kai, babban birni inda sarki yake zaune. Ita ce za ta kasance iko mafi girma. A cikin misalin sanduna biyu, mulkin kudu shi ne ƙananan iko dangane da mulki mafi girma a arewa. Tuba da ake wakilta sa’ad da za a haɗa sanduna biyun, ta buƙaci a maido da mulkin kudu zuwa matsayinsa na kai. Za a juya shi zuwa ga mulkin arewa, domin a lokacin an haɗa shi da sarkin gaskiya na arewa, kuma an danganta shi da ɗakin kursiyin mulkin gaskiya na arewa.

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.

Saboda wannan dalili ne, mulkin arewa ya kai ne kawai zuwa 1798, kuma aka gaya wa Yohanna ya bar farfajiyar, wadda ita ma ta kai ne kawai zuwa 1798. Mulkin kudu za a haɗa shi da sandar shekaru dubu biyu da ɗari uku sa’ad da mala’ika na uku ya iso, amma mulkin arewa zai ƙare ne sa’ad da aka cika haɗuwar allahntaka da ɗan’adamtaka a cikin sashe biyu na haikalin da Yohanna ya auna a lokacin. An danganta mulkin arewa da mulkin kudu ta mahaɗin arba’in da shida a lokacin isowar mala’ika na uku, amma bai haɗu kai tsaye da 1844 ba, kamar yadda mulkin kudu ya yi.

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.

Masarautar kudu tana da alaƙa da haikalin shekaru arba’in da shida, da kuma haɗuwar allahntaka da ɗan’adamtaka da shekaru ɗari biyu da ashirin suke wakilta. Masarautar arewa a shekara ta 1798 ta nuna kafuwar haikalin shekaru arba’in da shida, amma a nan ne ta ƙare, domin a matsayinta na tushe, ta wakilci jikin ɗan’adam da Kristi ya ɗauka bisa kansa, kuma an kashe jikinsa tun daga kafuwar duniya. Dukan haikalai alamu ne masu musanyawa, kuma tushen shekaru arba’in da shida a 1798 yana bayyana jikin ɗan’adam nasa, yayin da cikar waɗannan shekaru arba’in da shida a 1844 ke bayyana allahntakarsa.

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.

Rundunar da aka tattake har zuwa 1798 ba Wuri Mai Tsarki na Allah ba ne, ko da yake an nuna Wuri Mai Tsarki na Allah a matsayin abin da ake tattakewa a cikin wannan lokacin, amma wannan tattakewar tana gudana ne a masarautar kudu, inda Allah ya zaɓi Urushalima, domin ya sa Wuri Mai Tsarkinsa da sunansa a can. Rundunar da aka tattake ta wakilci al’ummai, ta wakilci jiki.

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.

Sa’ad da Adam da Hauwa’u suka yi zunubi, “lokuta bakwai” na shekaru dubu bakwai da zunubi yake tattake ’yan Adam suka fara. A wannan lokaci ne Ɗan Ragon nan, wanda aka yanka tun kafin kafuwar duniya, ya tanadar da fatun raguna domin ya rufe tsiraicin zunubi na ’yan Adam. Sa’ad da tattakewar ’yan Adam ta kai ga ƙarshe a shekara ta 1798, an sāke yanka Ɗan Ragon, wanda shi ne tushe da magini na kowane wakilci mai tsarkakewa na haikali. A can ne mulkin arewa, da haikalin mutum da aka wakilta a cikinsa, suka ƙare.

1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.

1798 ne lokacin da aka kashe maƙiyin Almasihu na jabu bayan ya yi shedarsa ta shaidan na shekaru uku da rabi na annabci, wadda ta fara da ba shi iko a shekara ta 538, abin da kuma shekaru talatin na shiri suka riga suka gabata tun daga shekara ta 508. Wannan kuwa jabu ce ta shaidan da ta kwaikwayi shekaru talatin na shirin Almasihu da suka fara tun daga haihuwarsa, waɗanda suka ƙare da karɓarsa iko, sa’ad da aka yi masa baftisma, kuma daga nan ya yi shaidarsa na shekaru uku da rabi na zahiri har ya kai ga lokacin da aka gicciye Ɗan Ragon da aka kashe tun daga kafuwar duniya. Sa’an nan kuma alkawarinsa ya cika cewa da zarar an rushe Haikalin, zai tayar da shi cikin kwana uku.

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.

Shi ne zai tā da haikalin jikinsa, domin ikon allahntakarsa ne ya aikata tashin daga matattu; gama allahntakarsa ba ta mutu ba a gicciye, ɗan’adamantakarsa ce ta mutu a kan gicciyen, domin ba mai yiwuwa ba ne Allah ya mutu.

> “‘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.

> “‘Ni ne tashin matattu, ni ne kuma rai’ (Yahaya 11:25). Shi wanda ya faɗa, ‘Ina ba da raina, domin in sāke karɓarsa’ (Yahaya 10:17), ya fito daga kabari zuwa ga rai wanda yake a cikinsa. Ɗabi’ar ɗan’adam ta mutu; allahntaka ba ta mutu ba. A cikin allahntakarsa, Almasihu yana da ikon karya ɗaurewar mutuwa. Ya bayyana cewa yana da rai a cikin kansa domin ya rayar da waɗanda yake so.” Selected Messages, littafi na 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.

A cikin shekara ta 1798, haikalin ɗan adam, rundunar “mulkin arewa”, ya kai ga ƙarshe, domin a matsayin alamar ƙananan halaye, ba zai iya canzawa ba sai a tashin matattu a zuwan na biyu. Duk da haka, ya bayyana tushen shekaru arba’in da shida lokacin da Almasihu ya tā da haikalin da za a iya sāke fasaltawa, wanda mulkin kudu ya wakilta, wanda kuwa alama ce ta manyan ƙarfin zuciya, waɗanda ake sāke fasaltawa a daidai lokacin da aka baratar da mai zunubi.

> “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.

> “A kan tushen da Kristi da kansa ya kafa, manzanni suka gina ikkilisiyar Allah. A cikin Nassosi ana yawan amfani da siffar gina haikali domin bayyana ginin ikkilisiya. Zakariya ya ambaci Kristi a matsayin Reshe wanda zai gina haikalin Ubangiji. Ya yi magana game da Al’ummai suna taimako cikin aikin cewa: ‘Waɗanda suke can nesa za su zo su gina a cikin haikalin Ubangiji;’ kuma Ishaya ya bayyana cewa, ‘’Ya’yan baƙi za su gina katangarka.’ Zakariya 6:12, 15; Ishaya 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.

> Da yake rubutu game da ginin wannan haikali, Bitrus ya ce, “Da yake ku zo wurinsa, kamar zuwa ga dutse mai rai, wanda mutane suka ƙi lalle, amma Allah ya zaɓa, mai daraja kuma, ku ma, kamar duwatsu masu rai, ana gina ku ku zama gida na ruhaniya, firistoci masu tsarki, domin ku miƙa hadayu na ruhaniya, abin karɓa ga Allah ta wurin Yesu Almasihu.” 1 Bitrus 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.

> “A cikin ma’adinan duniyar Yahudawa da ta Al’ummai, manzanni suka yi aiki, suna fito da duwatsu domin a aza su a bisa harsashi. A cikin wasiƙarsa zuwa ga masu bi a Afisa, Bulus ya ce, ‘Saboda haka yanzu ku baƙi da bare ba ne kuma, amma ku ’yan ƙasa ne tare da tsarkaka, kuma na gidan Allah ne; an kuma gina ku a bisa harsashin manzanni da annabawa, Almasihu Yesu da kansa yana kasancewa Babban Dutsen Kusurwa; a cikinsa ne dukan ginin, an haɗa shi daidai tare, yake girma ya zama Haikali mai tsarki cikin Ubangiji: a cikinsa ne ku ma ake ginaku tare domin ku zama mazaunin Allah ta wurin Ruhu.’ Afisawa 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.

> “Kuma ga Korintiyawa ya rubuta cewa: ‘Bisa ga alherin Allah da aka ba ni, kamar ƙwararren maginin gini mai hikima, na aza harsashin ginin, wani kuma yana ginawa a kai. Amma kowanne mutum ya kula yadda yake ginawa a kai. Gama babu wanda zai iya aza wani harsashi dabam da wanda aka riga aka aza, wato Yesu Almasihu. To, in wani ya gina a kan wannan harsashi da zinariya, azurfa, duwatsu masu daraja, itace, ciyawa, ƙaiƙayi; aikin kowane mutum za a bayyana shi sarai; gama ranar za ta bayyana shi, domin za a bayyana shi ta wurin wuta; kuma wutar za ta gwada aikin kowane mutum, irin yadda yake.’ 1 Korintiyawa 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.

> “Manzannin sun yi gini a kan tabbataccen tushe, wato Dutsen Madawwami. Zuwa ga wannan tushe suka kawo duwatsun da suka fasa daga cikin duniya. Ba tare da cikas ba ne maginan suka yi aiki. Aikinsu ya zama mai matuƙar wahala saboda hamayyar maƙiyan Almasihu. Dole suka yi gwagwarmaya da ƙaurin kai, son zuciya, da ƙiyayyar waɗanda suke ginawa a kan tushen ƙarya. Da yawa daga cikin waɗanda suka yi aiki a matsayin maginan ikkilisiya za a iya kwatanta su da maginan katangar a zamanin Nehemiya, waɗanda aka rubuta a kansu cewa: ‘Waɗanda suka gina a kan katangar, da waɗanda suke ɗaukar kaya, tare da waɗanda suke loda su, kowa da hannu ɗaya yana aikin, da ɗaya hannun kuma yana riƙe da makami.’ Nehemiya 4:17.” Ayyukan Manzanni, 595, 596.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

> “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.

> “Fāɗuwar mutum ta cika dukan sama da baƙin ciki. Duniya da Allah ya halitta ta lalace ƙarƙashin la’anar zunubi, kuma halittu masu ƙaddara ga wahala da mutuwa suka zauna a cikinta. Ba a ga wata mafita ga waɗanda suka ƙetare dokar ba. Mala’iku suka daina waƙoƙin yabo. Cikin dukan farfajiyoyin sama kuwa akwai makoki saboda halakar da zunubi ya jawo.”

> “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.

> “Ɗan Allah, Mai Girma Kwamandan sama, ya ji tausayin jinsin ’yan Adam da ya fāɗi. Zuciyarsa ta motsa da tausayi marar iyaka sa’ad da azabar duniya ɓatacciya ta bayyana a gabansa. Amma ƙaunar Allahntaka ta riga ta ƙulla shiri wanda ta wurinsa za a iya fansar mutum. Karyayyar dokar Allah ta buƙaci ran mai zunubi. A cikin dukan sararin samaniya, akwai guda ɗaya kaɗai wanda zai iya, a madadin mutum, biyan abin da dokar ta nema. Tun da dokar Allahntaka mai tsarki ce kamar yadda Allah da kansa mai tsarki ne, sai wanda yake daidaitacce da Allah kaɗai ne zai iya yin kafara domin saɓonta. Ba kowa ba ne face Almasihu zai iya fansar mutum da ya fāɗi daga la’anar doka ya kuma komo da shi cikin jituwa da Sama. Almasihu zai ɗauki laifi da kunyarsa ta zunubi a kansa—zunubi mai ƙyamata ƙwarai ga Allah mai tsarki har dole ne ya raba Uba da Ɗansa. Almasihu zai kai har zurfafan baƙin ciki domin ceton jinsin da ya lalace.”

> “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.

> “A gaban Uba Ya yi roƙo a madadin mai zunubi, alhali rundunar sama tana jiran sakamakon da irin tsananin marmari wanda kalmomi ba za su iya bayyana shi ba. Wannan sadarwa mai ban al’ajabi ta daɗe ƙwarai—‘shawarar salama’ (Zakariya 6:13) domin ‘ya’yan mutane da suka fāɗi. An tsara shirin ceto tun kafin a halicci duniya; gama Almasihu shi ne ‘Ɗan Ragon da aka yanka tun daga kafuwar duniya’ (Ru’ya ta Yohanna 13:8); duk da haka ya kasance gwagwarmaya, har ma ga Sarkin sararin samaniya, ya ba da Ɗansa domin ya mutu saboda jinsin masu laifi. Amma ‘Allah ya ƙaunaci duniya haka, har ya ba da Makaɗaicin Ɗansa haifaffe, domin dukan wanda ya gaskata gare Shi kada ya halaka, sai dai ya sami rai madawwami.’ Yohanna 3:16. Kai, asirin fansa! ƙaunar Allah ga duniya wadda ba ta ƙaunace Shi ba! Wa zai iya sanin zurfin wannan ƙauna wadda ‘ta fi sani’? Cikin zamanai marasa ƙarewa hankula marasa mutuwa, suna neman su fahimci asirin waccan ƙauna marar iya ganewa, za su yi mamaki su kuma yi sujada.”

> “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.

> “Allah zai bayyana cikin Almasihu, ‘yana sasanta duniya da Kansa.’ 2 Korintiyawa 5:19. Mutum ya kasance ya ƙasƙanta ƙwarai saboda zunubi har ya zama ba shi yiwuwa, a cikin kansa, ya zo cikin jituwa da Shi wanda halinsa tsarki ne da nagarta. Amma Almasihu, bayan ya kuɓutar da mutum daga hukuncin shari’a, zai iya ba da ikon allahntaka domin ya haɗu da ƙoƙarin mutum. Ta haka ne, ta wurin tuba ga Allah da bangaskiya ga Almasihu, ’ya’yan Adamu da suka fāɗi za su iya sāke zama ‘’ya’yan Allah.’ 1 Yohanna 3:2.” Magabata da Annabawa, 63, 64.

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