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

Igitabo cya Daniyeli — Ijana na Mirongo Itanu na Kabiri

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

Ikimenyetso cy’Inkoni Ebyiri za Ezekiyeli: Urugendo runyuze mu Buhanuzi no mu Gucungurwa

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.

Turimo gutekereza ku murongo wo muri Ezekieli igice cya mirongo itatu na karindwi, ubanza kugaragaza ivuga ry’inzamba ya karindwi n’ubutumwa buhabwa Laodokiya, ari bwo butuma haboneka ingabo z’abihumbi ijana na mirongo ine na bine. Hanyuma Ezekieli asubiramo uwo murongo kandi arawagura, yinjiza ihuzwa ry’inkoni ebyiri z’ubwami bw’amajyaruguru n’ubw’amajyepfo bwa Isirayeli, nk’igereranyo cy’inzira ubumana n’ubumuntu bihurizwamo mu gihe cyo kuvuza Inzamba ya Karindwi. Igihe ayo mahanga yombi amaze guhuzwa akaba ihanga rimwe, Ezekieli agaragaza ko bafite umwami ubategeka, hanyuma akavuga ku isezerano ry’iteka ryose, ari ryo sezerano risohozwa ku bihumbi ijana na mirongo ine na bine, ari na ko ashimangira ko abo bantu b’isezerano bo mu minsi y’imperuka bazagira Ubuturo bwera bw’Imana hagati muri bo iteka ryose.

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.

Twongeye kuri uwo murongo umurimo wa Yohana wo gupima urusengero mu mwaka wa 1844, bityo bigereranya ugupima kwa nyuma kwatangiye ku wa 11 Nzeri 2001. Uko gupima na ko kuvugwa na Zekariya, ugaragaza kandi ko ugupima kuba mu gihe Imana yongeye guhitamo Yerusalemu nk’umurwa wo gushyiramo izina ryayo. Turimo gushushanya ikigereranyo hagati y’ibigize urusengero n’inkoni ebyiri z’ubwami bw’amajyaruguru n’ubwami bw’amajyepfo bwa Isirayeli. Umurimo wa Kristo wo guhuza Ubumana bwe n’ubumuntu bw’abihumbi ijana na mirongo ine na bine ugaragazwa mu buhanuzi bubiri bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri yo gutatanywa kwagejejwe ku bwami bw’amajyaruguru n’ubwami bw’amajyepfo, bufatanyije n’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu.

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.

Kugira ngo hamenyekane icyo inkoni za Ezekiyeli zigereranya mu murimo w’ubutumwa bwiza, bisaba kubanza gusobanukirwa n’ubutumwa bwiza ubwabwo. Kristo yemeye kwambara umubiri wacu wacumuye nyuma y’imyaka ibihumbi bine y’ubugabane bw’intege nke z’inkomoko, zagejejwe kuri We binyuze kuri Mariya. Nk’Urugero rwacu, yerekanye ko binyuze mu gukoresha ubushake Bwe, bukegurirwa ubushake bwa Se, natwe dushobora kunesha nk’uko Yanesheje, dukoresheje ubushake bwacu tubushyira mu kugandukira ubushake Bwe. Ubushake bwacu bukoreshwa, haba ku bw’icyiza cyangwa ku bw’ikibi, mu bwonko bwacu, ari bwo gihome cy’ubugingo.

> “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.

> “Umunyeshuri wifuza gukora mu gihembwe kimwe umurimo wagombye gukorwa mu bihembwe bibiri, ntagomba kwemererwa gukurikiza ibyo yishakiye muri iki kibazo. Kwiyemeza gukora umurimo wikubye kabiri, kuri benshi, bisobanura kurushya ubwenge birenze urugero no kwirengagiza imyitozo y’umubiri ikwiriye. Ntabwo bihuje n’ubwenge gutekereza ko ubwenge bushobora kwakira no gusya ibyokurya byo mu mutwe birengeje urugero, kandi kugaburira ubwenge birenze urugero ni icyaha gikomeye kimwe no kuremerera ibyuma bisya, ugaha igifu igihe na kimwe cyo kuruhuka. Ubwonko ni igihome cy’umuntu wese uko yakabaye, kandi ingeso mbi zo kurya, izo kwambara, cyangwa izo gusinzira, zigira ingaruka ku bwonko, maze zikabuza kugera kuri cya kintu umunyeshuri yifuza,—ni ukuvuga gutozwa neza kw’ubwenge. Igice icyo ari cyo cyose cy’umubiri kidafatwa uko gikwiriye, kizohereza ubutumwa bw’imvune yacyo ku bwonko. Hagomba gukoreshwa kwihangana kwinshi no kudacogora kwinshi mu kwigisha urubyiruko uko rwabungabunga ubuzima bwarwo. Bakwiriye gusobanukirwa neza n’iki kibazo, kugira ngo buri mutsi na buri rugingo bishobore gukomezwa no gutozwa, ku buryo mu bikorwa by’ubushake cyangwa bitabitewe n’ubushake, ubuzima buzira umuze kurusha ubundi bushobore kuboneka, kandi ubwonko bukomezwe kugira ngo bushobore kwihanganira umutwaro wo kwiga.” 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.

Igikorwa cy’isezerano rihoraho ni ukwandika amategeko y’Imana ku mitima yacu no mu bwenge bwacu, kandi umutima wacu n’ubwenge bwacu byombi biri mu “kigo gikomeye cy’ubugingo bwacu,” ari bwo ubwonko bwacu.

> “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.

> “Ubwenge bw’umugabo cyangwa ubw’umugore ntibumanuka mu kanya gato buva ku butungane no ku kwezwa ngo bugere ku bwonone, ku kwangirika, no ku bugizi bwa nabi. Bisaba igihe kugira ngo icy’umuntu gihindurwe icy’ubumana, cyangwa kugira ngo abaremwe mu ishusho y’Imana basuzuguritswe bagezwe ku mimerere y’ubunyamaswa cyangwa iya satani. Icyo tureba ni cyo kiduhindura. Nubwo umuntu yaremwe mu ishusho y’Umuremyi we, ashobora gutoza ubwenge bwe ku buryo icyaha yigeze kwanga urunuka kizahinduka ikimushimisha. Iyo aretse kuba maso no gusenga, areka no kurinda igihome, ari cyo mutima, maze akishora mu cyaha no mu bugizi bwa nabi. Ubwenge burononekara, kandi ntibishoboka kubuzamura ngo buve mu kwangirika mu gihe bugitozwa kugira imbaraga z’umuco n’iz’ubwenge abacakara no kuzishyira mu butegetsi bw’irari ribi cyane. Intambara idacogora irwanya kamere ya kimuntu igengwa n’irari igomba guhora irwanywa; kandi tugomba gufashwa n’ingaruka zitunganya z’ubuntu bw’Imana, buzazamura ubwenge bukabwerekeza hejuru kandi bukabumenyereza gutekereza ku bintu biboneye kandi byera.” 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.

“Ubwenge,” “umutima,” “ubwonko” ni byo “kigo gikomeye cy’ubugingo.” Ikigo gikomeye ni igihome kigomba kurindwa kugira ngo icyaha kitinjira.

> “In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.

> “Mu isengesho rye yabwiye Se, Kristo yahaye isi isomo rikwiye gusharizwa mu bwenge no mu bugingo. Yaravuze ati: ‘Ubu ni bwo bugingo bw’iteka, ko bakumenya, wowe Mana y’ukuri yonyine, kandi bakamenya Yesu Kristo, uwo watumye.’ Yohana 17:3. Ubu ni bwo burezi nyakuri. Butanga imbaraga. Kumenya Imana ku buryo bw’uburambe no kumenya Yesu Kristo uwo yatumye, bihindura umuntu akamera nk’ishusho y’Imana. Biha umuntu ubushobozi bwo kwitegeka, bigashyira buri kigeragezo cyose n’irari ryose by’umubiri wo hasi munsi y’ubuyobozi bw’ubushobozi bwo hejuru bw’ubwenge. Bigira ubyegukanye umwana w’Imana n’umuragwa w’ijuru. Bimwinjiza mu busabane n’ubwenge bw’Utagira iherezo, kandi bikamukingurira ubutunzi bwinshi bw’ijuru n’isi.” 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.

“Imbaraga zo hejuru” zigomba gukoreshwa kugira ngo zigenzure kandi zitsinde “ibyifuzo n’irari by’umuntu wa kamere yo hasi.” Izo mbaraga zo hejuru ziba mu bwenge, kandi ni “gusabana n’ubwenge bw’Itagira Iherezo” “guhindura umuntu agasa n’ishusho y’Imana.” Mu gihe cyo gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine, ishusho y’inyamaswa ikorwa mu itsinda rimwe, naho ishusho ya Kristo igakorwa mu rindi tsinda. Igitera iryo hinduka ni uguhuza ibitekerezo by’ubwenge. Abafite ubwenge bwa kamere cyangwa ubw’umubiri nk’uko Pawulo abivuga, barema ishusho y’umubiri—inyamaswa. Abageze ku bwenge bwa Kristo, bo barema ishusho ya Kristo. Isezerano ry’isezerano ni uko dushobora kugera ku bwenge bwa Kristo mu gihe cyo guhinduka, nubwo twese twavukanye ubwenge bwa kamere.

> 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.

> Mugire muri mwe umutima wari no muri Kristo Yesu: We, nubwo yari afite kamere y’Imana, ntiyatekereje ko kungana n’Imana ari ikintu cyo kwiharira; ahubwo yisiga ubusa, yambara kamere y’umugaragu, ahinduka usa n’abantu; kandi amaze kuboneka afite ishusho y’umuntu, yicisha bugufi, araganduka kugeza ku rupfu, ndetse urupfu rwo ku musaraba. Abafilipi 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.

Dukwiriye kugira muri twe umutima wa Kristo, nk’uko na wo wari muri Kristo, kuko twaremanywe ishusho ye. Ariko ntidufite uwo mutima; dufite umutima wa kamere, wagurishijwe munsi y’icyaha.

> 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.

> Nuko rero noneho nta gucirwaho iteka guhari ku bari muri Kristo Yesu, batagendera ku by’umubiri, ahubwo bagendera ku by’Umwuka. Kuko amategeko y’Umwuka w’ubugingo muri Kristo Yesu yambatuye mu mategeko y’icyaha n’urupfu. Kuko icyo amategeko atashoboraga gukora, kuko yari afite intege nke bitewe n’umubiri, Imana, ubwo yoherezaga Umwana wayo bwite afite ishusho y’umubiri w’icyaha kandi ku bw’icyaha, yaciriye icyaha ho iteka mu mubiri; kugira ngo gukiranuka gusabwa n’amategeko gusohorwe muri twe, twe tutagendera ku by’umubiri, ahubwo tugendera ku by’Umwuka. Kuko abagendera ku by’umubiri bita ku byo umubiri ushaka; ariko abagendera ku by’Umwuka bita ku byo Umwuka ashaka. Kuko gutekereza ku by’umubiri ari urupfu; ariko gutekereza ku by’Umwuka ni ubugingo n’amahoro. Kuko umutima wa kamere ari ubwanzi ku Mana; kuko utagandukira amategeko y’Imana, kandi koko ntubishobora. Nuko rero abari mu mubiri ntibashobora kunezeza Imana. Ariko mwebwe ntimuri mu mubiri, ahubwo muri mu Mwuka, niba koko Umwuka w’Imana aba muri mwe. Ariko niba umuntu adafite Umwuka wa Kristo, uwo si uwe. Kandi niba Kristo ari muri mwe, umubiri uba upfuye ku bw’icyaha; ariko Umwuka ni ubugingo ku bw’gukiranuka. Abaroma 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.

Kuba abo Mwuka ni ubugingo, naho kuba abo umubiri ni urupfu. Umubiri ni kamere yo hasi; ni yo soko y’ibyiyumvo byacu. Iyo kamere yo hasi ya kamere y’umubiri igomba gutegekwa na kamere yo hejuru, kandi ibyo bikorwa no gukoresha ubushake bwacu mu kwishyikiriza Mwuka Wera. Ibitekerezo byacu byo hejuru byo kamere y’umubiri bishobora guhindurwa hano kandi ubu, ariko kamere yacu yo hasi igomba gutegereza Ukuza kwa Kabiri kugira ngo ihindurwe.

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.

Inkoni ebyiri za Ezekiyeli zigaragaza inkoni ishushanywa nk’urugo rw’urusengero, kandi iyo nkoni yasojwe mu mwaka wa 1798. Yari yaragabanyijwe mu buryo butunganye n’imyaka igihumbi na magana abiri na mirongo itandatu y’ubupagani buhogora ingabo, hamwe n’imyaka igihumbi na magana abiri na mirongo itandatu y’ubupapa buhogora ingabo. Iyo nkoni ntiyari ihagarariye uguhogorwa kw’ahera h’Imana, kuko ahera h’Imana kari mu bwami bwo mu majyepfo. Ingabo zahogowe n’ubupagani n’ubupapa zari urusengero rw’abantu, ariko ku birebana n’ubwami bwo mu majyepfo zari umubiri, kandi ubwami bwo mu majyepfo ni ho Imana yahisemo gushyira umutwe. Ubwami bwo mu majyaruguru bwari umubiri, ubwami bwo mu majyepfo bwari umutwe.

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.

Ibice bibiri by’ubwami bwo mu majyaruguru byamaze imyaka igihumbi na magana abiri na mirongo itandatu, byagereranyaga imigenzereze ibiri itandukanye yo gukora icyaha mu rusengero rw’umubiri, nk’uko bigereranywa n’imyitwarire y’icyaha twarazwe n’iyo twitoje. Ubugirikanyamana bwari ikimenyetso cy’imyitwarire y’icyaha yarazwe mu rusengero rw’umubiri, kandi ukwemera kwa gipapa gufata idini ry’ubugirikanyamana, bigereranya imyitwarire y’icyaha twitoje. Muri ibyo byombi, urusengero rw’umubiri ntirwashoboraga guhindurwa kugeza ku Kuza kwa Kabiri, bityo inkoni y’ubwami bwo mu majyaruguru yageze gusa mu mwaka wa 1798, kandi ubwo Yohana yabwirwaga gupima urusengero, iyo nkoni yagombaga gusigwaho.

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.

Ijambo “guhinduka,” risobanura ihinduranywa cyangwa impinduka iva mu mimerere imwe cyangwa imiterere imwe ikajya mu yindi. Igihe Adamu na Eva bacumuraga, “bahinduwe” bava mu mimerere yabo ya mbere, kuko bari bararemwe batunganye rwose, mu ishusho y’Imana, kandi ubushobozi bwo hejuru bugenga ubushobozi bwo hasi. Igihe bacumuraga, “bahinduwe” baba ikiremwa aho ubushobozi bwo hasi bwigaruriye ubutegetsi hejuru y’ubushobozi bwo hejuru. Icyo kimere bagihererekanyije urubyaro rwabo rwose.

In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.

Mu isano w’ubuhanuzi bw’inkoni ebyiri za Ezekiyeli, Uwiteka yahisemo Yerusalemu ngo ibe umutwe, umurwa mukuru aho umwami yabaga. Yagombaga kuba ububasha bwo hejuru. Mu mugani w’inkoni ebyiri, ubwami bwo mu majyepfo bwari ububasha bwo hasi ugereranyije n’ubwami bwo hejuru bwo mu majyaruguru. Guhinduka gushushanywa n’igihe inkoni ebyiri zagombaga guhuzwa, kwasabaga ko ubwami bwo mu majyepfo busubizwa mu mwanya wabwo nk’umutwe. Bwagombaga guhindukirwa bugana ku bwami bwo mu majyaruguru, kuko icyo gihe bwari bumaze guhuzwa n’umwami w’ukuri wo mu majyaruguru, kandi bukaba bufitanye isano n’icyumba cy’intebe y’ubwami cy’ubwami bw’ukuri bwo mu majyaruguru.

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.

Kubera iyo mpamvu, ubwami bwo mu majyaruguru bwageze gusa kugeza mu 1798, kandi Yohana yabwiwe kureka urugo rw’inyuma, na rwo rwageze gusa kugeza mu 1798. Ubwami bwo mu majyepfo bwagombaga gufatanywa n’igiti cy’imyaka ibihumbi bibiri na magana atatu, igihe marayika wa gatatu yageraga, ariko ubwami bwo mu majyaruguru bwo bwari kurangira ubwo ihuzwa ry’ubumana n’ubumuntu ryasohoraga mu byumba bibiri by’urusengero Yohana yahise apima. Ubwami bwo mu majyaruguru bwari bufitanye isano n’ubwami bwo mu majyepfo binyuze ku ihuriro rya mirongo ine n’itandatu, igihe marayika wa gatatu yageraga, ariko ntibwahuzanyaga mu buryo butaziguye na 1844 nk’uko ubwami bwo mu majyepfo bwabigenzaga.

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.

Ubwami bwo mu majyepfo bwari bufitanye isano n’urusengero rw’imyaka mirongo ine n’itandatu, kimwe n’ihuzwa ry’ubumana n’ubumuntu ryagereranyijwe n’imyaka magana abiri na makumyabiri. Ubwami bwo mu majyaruguru mu 1798, bwagaragaje urufatiro rw’urusengero rw’imyaka mirongo ine n’itandatu, ariko ni ho rwagarukiye, kuko nk’urufatiro, rwagereranyaga umubiri Kristo yari yarambayeho, kandi umubiri We wishwe uhereye ku rufatiro rw’isi. Insengero zose ni ibimenyetso bisimburana, kandi urufatiro rw’imyaka mirongo ine n’itandatu mu 1798, rugaragaza umubiri We wa kimuntu, naho isozwa ry’iyo myaka mirongo ine n’itandatu mu 1844, rikagaragaza Ubumana Bwe.

The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.

Ingabo yakandagiwe kugeza mu 1798 ntiyari ubuturo bwera bw’Imana, nubwo ubuturo bwera bw’Imana bwagaragajwe nk’ubwatsikamirwaga muri icyo gihe; ahubwo uko gutsikamira kwakorwaga mu bwami bw’amajyepfo, aho Imana yari yaratoranije i Yerusalemu ngo ihashyire ubuturo bwayo bwera n’izina ryayo. Ingabo yari yarakandagiwe yashushanyaga abanyamahanga; yashushanyaga umubiri.

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.

Igihe Adamu na Eva bakoze icyaha, “ibihe birindwi” by’imyaka ibihumbi birindwi aho inyokomuntu yajandajanzwe n’icyaha byaratangiye. Muri uwo mwanya, Umwana w’Intama watambwe uhereye ku kuremwa kw’isi yahaye inyokomuntu impu z’umwana w’intama kugira ngo zitwikire ubwambure bwayo bw’icyaha. Igihe uko kujandajazwa kw’inyokomuntu kwasozwaga mu 1798, Umwana w’Intama, ari we musingi n’umwubatsi wa buri shusho y’urusengero yejejwe, yongeye gutambwa. Aho ni ho ubwami bwo mu majyaruguru, n’urusengero rw’umuntu rwashushanywaga muri bwo, byarangiye.

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 ni ho igihe wa antikristo w’impimbano yicwaga, amaze gutanga ubuhamya bwe bwa satani bw’imyaka itatu n’igice y’ubuhanuzi, bwatangiranye no guhabwa kwe ubushobozi mu mwaka wa 538, ibyo bikaba byarabanje n’imyaka mirongo itatu yo kwitegura yatangiye mu mwaka wa 508. Ibyo byari impimbano ya satani y’iyo myaka mirongo itatu yo kwitegura ya Kristo yatangiriye ku ivuka Rye, ikarangira ahawe ubushobozi, igihe yabatizwaga, maze nyuma yaho atanga ubuhamya Bwe mu gihe cy’imyaka itatu n’igice isanzwe kugeza ageze aho Umwana w’Intama watambwe uhereye ku kuremwa kw’isi yabambwe. Ni bwo isezerano Rye ryasohoye ko urusengero nirumara gusenywa, azarwubaka mu minsi itatu.

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.

Ni We wazazura urusengero rw’umubiri We, kuko izuka ryagezweho n’imbaraga z’ubumana Bwe; kuko ubumana Bwe butapfuye mu kubambwa, ahubwo ni ubumuntu Bwe bwapfiriye ku musaraba, kuko bidashoboka ko Imana ipfa.

> “‘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 jye kuzuka, ni jye bugingo’ (Yohana 11:25). Uwavuze ati, ‘Nshyira ubugingo bwanjye hasi, kugira ngo nongere kubwiyakira’ (Yohana 10:17), yavuye mu mva asubira mu bugingo bwari muri We ubwe. Ubumuntu bwarapfuye; ubumana ntibwapfuye. Mu bumana Bwe, Kristo yari afite ubushobozi bwo guca ingoyi z’urupfu. Atangaza ko afite ubugingo muri We ubwe kugira ngo ahindure bazima abo ashaka.” Selected Messages, igitabo cya 1, 301.

In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.

Mu 1798, urusengero rw’umuntu, ari rwo ngabo z’“ubwami bw’amajyaruguru”, rwageze ku musozo, kuko nk’ikimenyetso cya kamere yo hasi, rutashoboraga guhindurwa kugeza ku muzuko wo Kuza kwa Kabiri. Ariko rwagaragaje urufatiro rw’iyo myaka mirongo ine n’itandatu ubwo Kristo yahagurutsaga urusengero rwashoboraga guhindurwa, rwagereranywaga n’ubwami bw’amajyepfo, bwari ikimenyetso cy’ubushobozi bwo hejuru bw’ubwenge, buhindurwa ako kanya nyakabyaha amaze gutsindishirizwa.

> “Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.

> Ku musingi Kristo Ubwe yari yarashyizeho, intumwa zubatse itorero ry’Imana. Mu Byanditswe Byera, ishusho yo kubaka urusengero ikoreshwa kenshi mu gusobanura iyubakwa ry’itorero. Zekariya yerekeza kuri Kristo nk’Ishami ryagombaga kubaka urusengero rw’Uwiteka. Avuga ko Abanyamahanga bazafasha muri uwo murimo ati: “Abari kure bazaza bubake mu rusengero rw’Uwiteka;” kandi Yesaya aravuga ati: “Abana b’abanyamahanga bazubaka inkike zawe.” Zekariya 6:12, 15; Yesaya 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.

> Avuga iby’iyubakwa ry’uru rusengero, Petero aravuga ati: “Mwegereye uwo, ari we Buye rifite ubugingo, nubwo abantu baritaye, ariko ryatoranijwe n’Imana kandi rifite agaciro kenshi, namwe ubwanyu, nk’amabuye mazima, mwubakwa kuba inzu y’umwuka, ubuherezabitambo bwera, kugira ngo mutambire ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo.” 1 Petero 2:4, 5.

> “In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.

> “Mu kirombe cy’isi y’Abayuda n’icy’Abanyamahanga intumwa zakoranye umwete, zikuramo amabuye yo gushyirwa ku rufatiro. Mu ibaruwa ye yandikiye abizera bo muri Efeso, Pawulo yaravuze ati: ‘Nuko rero ntimukiri abanyamahanga n’abasuhuke, ahubwo muri abenegihugu hamwe n’abera, kandi muri abo mu rugo rw’Imana; kandi mwubatswe ku rufatiro rw’intumwa n’abahanuzi, Kristo Yesu ubwe ari We buye rikomeza imfuruka rikuru; muri We inyubako yose, ihujwe neza rwose, ikurira iba urusengero rwera mu Mwami: kandi no muri mwe hubakwa hamwe ngo mube ubuturo bw’Imana kubw’Umwuka.’ Abefeso 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.

> Kandi yandikiye Abanyakorinto ati: “Nk’uko ubuntu bw’Imana nahawe, jyewe nk’umwubatsi mukuru w’umunyabwenge nashyizeho urufatiro, undi arwubakaho. Ariko umuntu wese yirinde uko yubakaho. Kuko nta wundi rufatiro umuntu ashobora gushyiraho uretse urwashyizweho, ari rwo Yesu Kristo. Nuko rero niba umuntu yubaka kuri uru rufatiro izahabu, ifeza, amabuye y’agaciro, ibiti, ibyatsi, ibikenyeri; umurimo wa buri muntu uzagaragara; kuko wa munsi uzawuhishura, kuko uzahishurirwa mu muriro; kandi uwo muriro uzagerageza umurimo wa buri muntu uwo ari wo.” 1 Abakorinto 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.

> “Intumwa zubatse ku rufatiro rukomeye, ni ukuvuga Igitare cy’Ibihe byose. Kuri urwo rufatiro zazanye amabuye zakuye mu isi ziyaricukura. Abubatsi ntibakoreye umurimo wabo batagira inkomyi. Umurimo wabo warushijeho kugorana cyane bitewe no kurwanywa n’abanzi ba Kristo. Byabaye ngombwa ko bahangana n’ubugome bwo kwibona ko ari bo bonyine bafite ukuri, urwikekwe, n’urwango by’abubakaga ku rufatiro rw’ibinyoma. Benshi bakoraga nk’abubatsi b’itorero bashoboraga kugereranywa n’abubatsi b’urukuta bo mu gihe cya Nehemiya, abo handitsweho ngo: ‘Abubakaga urukuta n’abikoreraga imizigo, hamwe n’abatwaraga ibyikorero, umuntu wese yakoraga umurimo ukuboko kumwe, ukundi gufashe intwaro.’ Nehemiya 4:17.” Ibyakozwe n’Intumwa, 595, 596.

We will continue this study in the next article.

Tuzakomeza iri somo mu ngingo ikurikira.

> “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.

> “Kugwa k’umuntu kwujuje ijuru ryose agahinda. Isi Imana yari yararemye yangijwe n’umuvumo w’icyaha kandi ituwe n’ibiremwa byari byaragenewe imibabaro n’urupfu. Nta nzira yo kurokoka yabonekaga ku bari barishe amategeko. Abamarayika bahagaritse indirimbo zabo zo guhimbaza. Mu bikari byose byo mu ijuru haranzwe n’icyunamo kubera kurimbuka icyaha cyari cyateje.

> “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.

> “Umwana w’Imana, Umugaba w’icyubahiro wo mu ijuru, yagiriwe impuhwe ku rubyaro rwaguye. Umutima We wakozweho n’impuhwe zitagira iherezo ubwo imibabaro y’isi yarimbutse yamuzamukiraga imbere. Ariko urukundo rw’Imana rwari rwarateguye umugambi wo gucungura umuntu. Amategeko y’Imana yishe yagombaga ubuzima bw’umunyabyaha. Mu isi n’ijuru hose hariho umwe rukumbi washoboraga, mu cyimbo cy’umuntu, guhaza ibyo ayo mategeko asaba. Kubera ko amategeko y’Imana ayera nk’uko Imana ubwayo yera, uwari angana n’Imana wenyine ni we washoboraga gutanga impongano ku iyica ryayo. Nta wundi uretse Kristo washoboraga gucungura umuntu waguye amukure mu muvumo w’amategeko kandi akongera kumuhuza n’ijuru. Kristo yagombaga kwishyiraho icyaha n’isoni by’icyaha—icyaha kibabaza Imana yera ku buryo byagombaga gutandukanya Data n’Umwana We. Kristo yagombaga kumanuka kugera mu rwobo rw’umubabaro kugira ngo arokore urubyaro rwarimbutse.”

> “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.

> “Imbere ya Data, yaramwingingiraga umunyabyaha, mu gihe ingabo zo mu ijuru zose zari zitegereje igisubizo zifite ubukana bw’inyota n’ishyaka amagambo adashobora gusobanura. Iyo mishyikirano y’amayobera yamaze igihe kirekire—‘inama y’amahoro’ (Zekariya 6:13)—kubera abana b’abantu bacumuye. Umugambi w’agakiza wari warashyizweho mbere y’iremwa ry’isi; kuko Kristo ari ‘Umwana w’Intama watambwe uhereye ku kuremwa kw’isi’ (Ibyahishuwe 13:8); nyamara byabaye urugamba, ndetse no ku Mwami w’ijuru n’isi, kwemera gutanga Umwana We kugira ngo apfire ubwoko bw’abanyabyaha. Ariko ‘Imana yakunze abari mu isi cyane, bituma itanga Umwana wayo w’ikinege, kugira ngo umwizera wese atarimbuka, ahubwo ahabwe ubugingo buhoraho.’ Yohana 3:16. Mbega ubwiru bw’incungu! Mbega urukundo rw’Imana yakunze isi itayikunze! Ni nde wamenya uburebure n’ubujyakuzimu bw’urwo rukundo ‘ruruta uko rwamenywa’? Mu bihe bidashira, intekerezo zidapfa, zihatira gusobanukirwa ubwiru bw’urwo rukundo rutagerwa n’ubwenge, zizahora zitangara kandi ziruramya.”

> “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.

> “Imana yagombaga kugaragarizwa muri Kristo, ‘iyunga n’isi na Yo ubwayo.’ 2 Abakorinto 5:19. Umuntu yari yaracishijwe bugufi cyane n’icyaha ku buryo bitashobokaga ko, ku bwe ubwe, aza kugirana ubumwe na We ufite kamere y’ubutungane n’ubugwaneza. Ariko Kristo, amaze gucungura umuntu amukura mu rubanza rw’amategeko, yashoboraga kumuha imbaraga mvajuru kugira ngo zifatanye n’umuhati wa kimuntu. Bityo, binyuze mu kwihana ku Mana no kwizera Kristo, abana ba Adamu bacumuye bashoboraga kongera guhinduka ‘abana b’Imana.’ 1 Yohana 3:2.” Abakurambere n’Abahanuzi, 63, 64.

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