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

Igitabo cya Daniyeli — Ijambo rya Magana Atanu na Mirongo Itanu na Rimwe

The Symbolism of the Temple: Unveiling the Mysteries of the Divine and Human Connection

Ikimenyetso cy’Urusengero: Guhishura Amayobera y’Isano hagati y’Iby’Imana n’Iby’Umuntu

Author

Jeff Pippenger

Published

March 22, 2024

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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.

Inkoni ebyiri zifatanywa hamwe zigahinduka urusengero rumwe. Umubare mirongo ine n’itandatu ni ikimenyetso cy’urusengero, kandi ni imyaka mirongo ine n’itandatu itandukanya kujyanwa mu bunyage kw’ubwami bwo mu majyaruguru no kujyanwa mu bunyage kw’ubwami bwo mu majyepfo. Igihe kuribatiriza ahera n’ingabo bizaba birangiye mu gihe cy’imperuka mu 1798, ni imyaka mirongo ine n’itandatu ihuza izo nkoni ebyiri ikazigira urusengero. Kuva mu 723 mbere ya Kristo kugeza mu 677 mbere ya Kristo, urusengero rwarasenywe kandi ruratunganywa. Mu 1798 kuribatiriza byararangiye, maze mu 1844 urusengero rwari rumaze kubakwa. Aho ni ho bagombaga guhinduka ishyanga rimwe, bafite umwami umwe, kandi bakareka gukora icyaha iteka ryose. Uwo ni wo mugambi wari uhari, ariko ubugome bwo mu 1863 bwigizayo uwo mugambi kugeza mu 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.

Pawulo avuga ko Itorero ari umubiri, na Kristo ko ari umutwe, kandi Pawulo akoresha umubiri nk’ikimenyetso cy’umubiri wa kamere. Kuri Pawulo, umubiri wa kamere n’umubiri ni amagambo asimburana.

> 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.

> Kuko nimubaho mukurikije umubiri, muzapfa; ariko nimwicisha, kubw’Umwuka, ibikorwa by’umubiri, muzabaho. Abaroma 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.

Igishushanyo cy’urusengero rw’umuntu gishingiye ku gishushanyo cy’urusengero rw’Imana. Umubiri, ari wo Torero, uhwanye n’umubiri w’inyama mu rusengero rw’umuntu ku giti cye. Mu rusengero rw’umuntu ku giti cye, ubwenge ni bwo mutwe, naho umubiri akaba ari wo 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.

> Kuko turi ingingo z’umubiri we, iz’inyama ze, n’iz’amagufwa ye. Ni cyo gituma umuntu azasiga se na nyina, akomatane n’umugore we, kandi abo bombi bazaba umubiri umwe. Iri ni ibanga rikomeye cyane; ariko ndavuga ibyerekeye Kristo n’Itorero. Abefeso 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.

Urusengero Yohana yagombaga gupima, igihe ivuza ry’umumarayika wa karindwi ryagaragazaga itangira ry’umurimo wo kurangiza ubwiru bw’Imana, wari urusengero rw’Imana; ariko urusengero rw’umuntu rwaremwe mu ishusho y’urusengero rw’Imana. Ni ibimenyetso bishobora gusimburana. Mose yamaze iminsi mirongo ine n’itandatu ku musozi igihe yeretswaga icyitegererezo yagombaga gukoresha mu kubaka ihema ryo ku isi. Icyo cyitegererezo cyakuwe mu rusengero rwo mu ijuru.

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 yari urusengero rwo mu ijuru, rwahishuriwe mu mubiri, kandi ni We ushushanya urugero rw’urusengero rw’umuntu, kuko abantu baremwe mu ishusho Ye. Ni cyo gituma urugero rw’urusengero rw’umuntu rugereranywa n’amakoromosomu mirongo ine n’atandatu.

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.

Insengero zera zihanurana ku buryo zishobora gusimburana. Ni cyo gituma urusengero Yohana yabwiwe gupima rwari rugizwe n’ibyumba bibiri byonyine, rudafite urugo. Icyumba cya mbere kigereranya urusengero rw’umuntu, ari rwo torero (umugeni), ishyanga, umubiri, ari yo nyama. Icyumba cya kabiri kigereranya urusengero rw’Imana, umukwe, umwami, umutwe, ari wo ubwenge. Isezerano ry’isezerano rihoraho risohozwa ku bihumbi ijana na mirongo ine na bine mu minsi y’imperuka, ryashushanyijwe n’inkoni ebyiri zo muri Ezekieli igice cya mirongo itatu na karindwi. Ryashushanyijwe n’urusengero rwa Yohana, rugizwe n’ibyumba bibiri. Ryashushanyijwe n’insobanuro zihariye Pawulo yatanze zerekeye ubwiru bwa Kristo uri mu mwizera, ari bwo byiringiro by’ubwiza.

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.

Igikorwa cyo gushyiraho ikimenyetso ku bantu ibihumbi ijana na mirongo ine na bine ni umurimo wo guhuza Ubumana n’ubumuntu burundu. Uwo murimo urangizwa mu gihe cyo kuvuza kw’Impanda ya Karindwi. Uko guhuzwa kugaragazwa, umurongo ku murongo, mu buryo bunyuranye mu Byanditswe Byera. Umurimo wo gutsindishirizwa n’uwo kwezwa ni yo magambo y’iyobokamana asobanura uwo murimo. Gutsindishirizwa ni umurimo wa Kristo nk’Uhagarariye mu cyimbo cyacu, kandi umurimo wo kwezwa ni umurimo wa Kristo nk’Urugero rwacu. Gutsindishirizwa bigaragaza uburenganzira bwacu bwo kujya mu ijuru, kandi kwezwa kukagaragaza uko dukwiriye ijuru. Iyo mirimo yombi igezwa ku mwizera binyuze mu kubaho k’Umwuka Wera. Uwo murimo ugaragazwa nk’ukwandika amategeko y’Imana mu mitima no mu bwenge bw’abemererwa kwinjira mu isezerano ry’iteka ryose.

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.

“Ibwenge” bugereranya icyumba cyo mu rusengero, aho umutwe uba. Ibwenge ni cyo cyitwa kamere yo hejuru, mu buryo bunyuranye n’umubiri, ari wo kamere yo hasi. Ibwenge bugereranywa n’ibitekerezo byacu, naho umubiri ukagereranywa n’amarangamutima yacu.

> “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.

> “Benshi bahura n’agahinda kadakenewe. Bakura ibitekerezo byabo kuri Yesu, maze bakabyerekeza cyane kuri bo ubwabo. Baha uburemere bukabije ingorane nto, kandi bakavuga ibiduca intege. Bahamwa n’icyaha gikomeye cyo kwinuba bitari ngombwa ku byo Imana itegekanya mu butabera bwayo. Kuko ibyo dufite byose n’icyo turi cyo cyose, tubikesha Imana. Yaduhaye ubushobozi ku rugero runaka busa n’ubwo na yo ubwayo ifite; kandi dukwiriye gukora dushyizeho umwete kugira ngo tubukuze, atari ukunezeza no kwishyira hejuru ubwacu, ahubwo ari ukugira ngo tuyiheshe icyubahiro.

> “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.

> “Ntidukwiriye kwemera ko ibitekerezo byacu bihindurwa ngo bitandukanye no kuba indahemuka ku Mana. Binyuze muri Kristo dushobora kandi dukwiriye kugira ibyishimo, kandi dukwiriye kugira ingeso yo kwifata. Ndetse n’ibitekerezo bigomba kugezwa mu kuganduka ku bushake bw’Imana, kandi ibyiyumvo bikagengwa n’ubwenge n’idini. Ubushobozi bwacu bwo kwiyumvisha ibintu ntitwabuhawe kugira ngo burekerwe kwiruka nta mbibi no kwigenza uko bwishakiye, hatabayeho umuhati wo kububuza no kubutoza indero. Niba ibitekerezo ari bibi, ibyiyumvo na byo bizaba bibi; kandi ibitekerezo n’ibyiyumvo bifatanyije ni byo bigize imico mbonera. Iyo twiyemeje ko nk’Abakristo tudategetswe kubuza ibitekerezo n’ibyiyumvo byacu, tuba dushyizwe munsi y’ingaruka z’abamarayika babi, kandi tugatumira ukubaho kwabo no kutugenzura kwabo. Niba twemeye kuyoborwa n’ibyatubayeho mu mutima kandi tukareka ibitekerezo byacu bikanyura mu nzira yo gukeka, gushidikanya, no kwitotomba, tuzaba abanyamibabaro, kandi imibereho yacu izagaragara ko yananiwe.” Review and Herald, 21 Mata 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.”

Ibitekerezo n’amarangamutima bihurijwe hamwe bigize imico y’imyitwarire. Imico yacu igizwe na kamere yo hasi na kamere yo hejuru; ubwenge ni bwo kamere yo hejuru, kandi niba ibitekerezo by’ubwenge byejejwe, amarangamutima yacu na yo azayezwa. Ibi ni ko biri kuko ubwenge ari bwo kamere yo hejuru igenzura izo kamere zombi zigize ubumuntu bwacu. “Imbaraga” zagenewe kuba igice cy’imibereho yacu, “ku rugero runaka,” “zihwanye n’izo” Kristo “afite,” kuko twaremwe mu ishusho Ye, kandi “dukwiye gukora dushikamye kugira ngo duteze imbere” izo “mbaraga.”

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

Imbaraga zigize kamere yisumbuyeho, cyangwa ubwenge bw’umuntu, ni ubushishozi, ukwibuka, umutimanama, kandi by’umwihariko ubushake.

> “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.

> “Benshi barabaza bati: ‘Nte se nakwiyegurira Imana?’ Wifuza kwitanga kuri Yo, ariko ufite intege nke mu mbaraga z’imico myiza, uri mu bubata bwo gushidikanya, kandi ugengwa n’ingeso z’ubuzima bwawe bw’icyaha. Amasezerano yawe n’imigambi yawe bimeze nk’imigozi y’umucanga. Ntushobora gutegeka ibitekerezo byawe, ibyifuzo byawe byihutirwa, n’urukundo rwawe. Kumenya ko amasezerano yawe warayishe, kandi ko ibyo wari wariyemeje warabitesheje agaciro, bigabanya icyizere ufitiye ukuri kw’ibyo uvuga, bigatuma wumva ko Imana idashobora kukwakira; ariko ntugomba kwiheba. Icyo ukeneye gusobanukirwa ni imbaraga nyakuri z’ubushake. Ubu ni bwo bushobozi butegeka kamere y’umuntu, ari bwo bushobozi bwo gufata icyemezo cyangwa bwo guhitamo. Byose bishingira ku mikorere ikwiriye y’ubushake. Imana yahaye abantu ubushobozi bwo guhitamo; ni ubwabo kubukoresha. Ntushobora guhindura umutima wawe, kandi ntushobora kuwukururira Imana urukundo rwawo ku bwawe; ariko ushobora guhitamo kuyikorera. Ushobora kuyiha ubushake bwawe; maze Yo ikagukoreramo gutaka no gukora ibihuye n’ibyo yishimira. Bityo kamere yawe yose izashyirwa munsi y’ubutegetsi bw’Umwuka wa Kristo; urukundo rwawe ruzamwibandaho, ibitekerezo byawe bizahuza na We.

> “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.

> “Ibyifuzo byo kugira neza no kuba abera ni byo uko bigera kose; ariko nimuhagarara aho, nta cyo bizabamarira. Benshi bazarimbuka mu gihe biringira kandi bifuza kuba Abakristo. Ntibagera aho begurira ubushake bwabo Imana. Ubu ntibahitamo kuba Abakristo.”

> “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.

> “Binyuze mu gukoresha neza ubushake, impinduka yuzuye ishobora gukorerwa mu mibereho yawe yose. Iyo weguriye Kristo ubushake bwawe, uba wifatanyije n’imbaraga iruta ubutegetsi bwose n’ububasha bwose. Uzahabwa imbaraga ziturutse hejuru zikomeze ugushikamishe, bityo rero, binyuze mu gukomeza kwiyegurira Imana ubudacogora, uzashobozwa kubaho ubuzima bushya, koko ni ukuvuga ubuzima bwo kwizera.” Intambwe Zigana 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.

Imbaraga z’ubushake ni zo “mbaraga ziyobora” mu mimerere y’umuntu, kandi umutware wazo ari mu cyumba cy’urusengero rw’umuntu gifatanyije “n’imbaraga isumba abatware bose n’ubushobozi bwose.” Ahantu ubumwe bw’Ubumana n’ubumuntu bubera mu rusengero rw’umuntu ni igihome cy’ubugingo. Buri muntu wese afite igihome, kandi gishobora kuba gitegetswe na Kristo, cyangwa n’umwanzi mukuru 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.

> “Igihe Kristo yigaruriye igihome cy’ubugingo, umuntu ahinduka umwe na we. Kandi uwabaye umwe na Kristo, agakomeza ubwo bumwe bwe, akamwimikisha intebe mu mutima, kandi akumvira amategeko ye, aba arinzwe imitego y’umubi. Yunze ubumwe na Kristo, akwegeranya muri we ubuntu bwa Kristo, kandi akegurira Umwami imbaraga n’ubushobozi n’ubudacogora mu guhindurira abantu kuri we. Binyuze mu gukorana n’Umukiza, ahinduka igikoresho Imana ikoreramo. Hanyuma Satani iyo aje, akagerageza kwigarurira ubugingo, asanga Kristo yaramugize umunyambaraga kurusha umunyambaraga witwaje intwaro.” Review and Herald, December 12, 1899.

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

Igihome cy’ubugingo ni umutima n’ubwenge by’umuntu. Isezerano ry’isezerano rishya rigaragaza amasezerano atatu y’ingenzi ku mwizera. Asezeranirwa kuzagira igihugu cyo kubamo, nk’uko Ubusitani bwa Edeni bwari bumeze kuri Adamu na Eva, ari na bwo na bwo bwashushanyaga igihugu cy’isezerano mu isezerano Rye na Isirayeli ya kera, ari na cyo na cyo cyashushanyaga igihugu cy’umwuka cy’ikuzo kuri Isirayeli y’umwuka; kandi ibyo byose uko ari bitatu bitanga ubuhamya, umurongo ku wundi, ku isezerano ry’isi izahindurwa nshya, ku bazanesha nk’uko na We yanesheje.

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.

Igihe Adamu na Eva bakoze icyaha, “baratatanyijwe” bavanwa mu busitani bwa Edeni mu gihe cy’ “ibihe birindwi”; kandi ni nyuma y’imyaka ibihumbi birindwi isi ihindurwa nshya, maze ubusitani bwa Edeni bukagarurwaho. Ugutatanywa kwa Isirayeli ya kera mu “bihe birindwi” kwashushanywaga n’ugutatanywa kwa Adamu na Eva. Isezerano risezeranya igihugu cyo guturamo, kandi iryo ni ryo sezerano rya Edeni izasubizwaho. Gukandagirwa kw’ahera n’ingabo kugereranya ukwiyongera buhoro buhoro kw’icyaha mu muryango wa muntu kwatangiriye ku cyaha cya 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.

Izindi ndahiro ebyiri z’isezerano ni uko abizerwa bazahabwa umubiri mushya n’ubwenge bushya, ari bwo bwenge bwa Kristo. Umubiri ni umubiri wa kamere, kamere yo hasi, kandi mu isano bifitanye na Kristo ni itorero. Ubwenge ni kamere yo hejuru; ni cyo Mushiki wa White yita “igihome cy’ubugingo.” Pawulo yigisha mu buryo busobanutse ko duhabwa ubwenge bwa Kristo ako kanya twemeye ibisabwa n’ubutumwa bwiza, igihe tugirwa abakiranutsi. Kandi yigisha no ko tudahabwa umubiri mushya kandi ufite ubwiza kugeza ku Kugaruka kwa Kabiri.

> 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.

> Dore, ndababwira ubwiru: ntituzasinzira twese, ariko twese tuzahindurwa, mu kanya gato, mu kanya nk’ako guhumbya ijisho, ku mpanda ya nyuma; kuko impanda izavuga, kandi abapfuye bazazurwa badashobora kwangirika, natwe tuzahindurwa. Kuko ibi byangirika bigomba kwambara ukutangirika, kandi ibi bipfa bigomba kwambara ukudapfa. Nuko rero, ubwo ibi byangirika bizaba byambaye ukutangirika, kandi ibi bipfa bikaba byambaye ukudapfa, ni bwo hazasohozwa ijambo ryanditswe ngo: Urupfu rumizwe no kunesha. Wa rupfu we, urubori rwawe ruri he? Wa mva we, kunesha kwawe kuri he? Urubori rw’urupfu ni icyaha; kandi imbaraga z’icyaha ni amategeko. 1 Abakorinto 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.

Inyigisho, Yohana avuga ko igaragaza ko abemera bene izo nyigisho z’ibinyoma ari abāntikristo, ivuga ko Kristo atigeze yemera umubiri wagirwagaho ingaruka z’icyaha zari zaratangiye kugira icyo zibangamira mu muryango wa kimuntu uhereye ku cyaha cya Adamu.

> 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.

> Kandi buri mwuka utemera ko Yesu Kristo yaje afite umubiri si uw’Imana; kandi uwo ni wo mwuka wa antikristo, uwo mwumvise ko uzaza; kandi na none ubu usanzwe uri mu isi. 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.

Divayi ya Babuloni (antikristo) yigisha “Gusamwa Kutagira Ikizinga”, ikavuga ko Mariya yagizwe utunganye, nk’uko Adamu na Eva bari bameze mbere y’icyaha, kugira ngo ivuka rya Yesu rishingire ku gusamwa kw’ubumana (Mwuka Wera), gufatanije n’ubumuntu butunganye (Mariya.) Inyigisho y’ikinyoma yo Gusamwa Kutagira Ikizinga ntivuga igihe Yesu yasamiriwe mu nda ya Mariya, ahubwo ivuga uburyo Mariya yasamwe afite ubutungane bwa Adamu na Eva. Kuvuga ko umubiri Kristo yambaye ubwo yazaga gucungura umuntu wari umubiri utagira icyaha, utari urimo ingaruka z’umurage, ni inyigisho ya antikristo.

> 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.

> Kuko hari abashukanyi benshi binjiye mu isi, batemera ko Yesu Kristo yaje afite umubiri. Uwo ni we mushukanyi kandi ni umwanzi wa 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.

Igihe Kristo yazurwaga, guhumekerwa kw’Imana kugaragaza neza ko icyo gihe yari afite umubiri wahawe ikuzo. Izuka rye ryagereranyaga izuka ry’abakiranutsi mu Kuza kwa Kabiri, kandi ni ho duhabwa isezerano ry’isezerano ry’umubiri mushya.

> “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.

> “Igihe cyari kigeze ngo Kristo azamuke ajye ku ntebe y’ubwami ya Se. Nk’utsinze w’Imana yari agiye gusubira mu bikari byo mu ijuru ajyanye ibimenyetso by’intsinzi. Mbere y’urupfu rwe yari yarabwiye Se ati: ‘Narangije umurimo wose wampaye gukora.’ Yohana 17:4. Nyuma yo kuzuka kwe yamaze ku isi igihe gito, kugira ngo abigishwa be bamenyerane na We mu mubiri We wazutse kandi ufite ikuzo. Noneho yari yiteguye kubasezera. Yari amaze kwemeza mu buryo budashidikanywaho ko ari Umukiza muzima. Abigishwa be ntibari bagikeneye kongera kumuhuza n’imva. Bashoboraga kumutekerezaho nk’ufite ikuzo imbere y’ijuru ryose.” The Desire of Ages, 829.

The covenant promise, of a land to dwell in, is fulfilled at the earth made new, when Eden is restored and the “seven times” (seven thousand years), scattering of the humanity of the first Adam is concluded. The covenant promise of a new and glorified body is provided at the Second Coming, in the twinkling of an eye.

Isezerano ry’isezerano, ryo guhabwa igihugu cyo kubamo, rizasohora mu isi izaba yaragizwe nshya, igihe Edeni izaba isubijweho kandi “ibihe birindwi” (imyaka ibihumbi birindwi), byo gutatanywa kw’abantu bakomotse kuri Adamu wa mbere, bizaba birangiye. Isezerano ry’isezerano ryo guhabwa umubiri mushya kandi wahawe ikuzo rizatangwa mu Kugaruka kwa Kabiri, mu kanya gato nk’ako guhumbya ijisho.

> “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.

> “Ibyabaye i Betelehemu ni insanganyamatsiko idashira. Muri yo hahishwe ‘ubutunzi bw’ubwenge n’ubumenyi by’Imana, uko bwimbitse!’ Abaroma 11:33. Dutangarira igitambo cy’Umukiza, ubwo yahinduranyaga intebe y’ubwami yo mu ijuru n’urutaro, n’ubusabane bw’abamarayika bamuramya n’amatungo yo mu kiraro. Ubwibone bw’umuntu no kwihagije kwe bihagarara bikacyahwa imbere Ye. Nyamara ibi byari intangiriro gusa yo kwicisha bugufi Kwe gutangaje. Byari kuba ari ukwicisha bugufi kutagira urugero hafi yabwo ku Mwana w’Imana gufata kamere y’umuntu, ndetse n’iyo Adamu aza kuba yari agihagaze mu butungane bwe muri Edeni. Ariko Yesu yemeye ubumuntu igihe umuryango wa muntu wari waracishijwe intege n’imyaka ibihumbi bine y’icyaha. Nk’uko bimeze kuri buri mwana wa Adamu, yemeye ingaruka z’imikorere y’itegeko rikomeye ry’umurage. Izo ngaruka icyo zari cyo zigaragazwa n’amateka y’abakurambere Be bo ku isi. Yazanye umurage nk’uwo kugira ngo asangire natwe intimba n’ibishuko byacu, kandi ngo aduhe urugero rw’ubugingo butagira icyaha.” 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.

Iyo umuntu yujuje ibisabwa n’ubutumwa bwiza, ahita uwo mwanya ahabwa umutima mushya, ari wo mutima wa Kristo; ariko umubiri, cyangwa nk’uko Pawulo na we awita, kamere y’umubiri, uhindurwa mu Kuza kwa Kabiri. Kamere yo hasi, igizwe n’ibyiyumvo, ntivanwaho mu gihe cyo guhinduka. Ibyo byiyumvo, ari byo kimwe mu bice bigize imico mbonera, bigumaho kugeza ku Kuza kwa Kabiri. Ibyo byiyumvo bigaragaza gahunda y’amarangamutima ifitanye isano na gahunda y’imisemburo. Bigaragaza ibyumviro bifitanye isano na gahunda y’imyakura. Ibice byose bigize kamere yo hasi y’umuntu bifatwa nk’ibyiyumvo, bigabanyijemo ibyiciro bibiri by’ingenzi. Ubwoko bumwe bw’ibyiyumvo ni imigendekere twarazwe n’abakurambere bacu, naho ubundi bwoko bw’ibyiyumvo ni imigendekere twiyubakiye twiteje ubwayo binyuze mu mahitamo yacu bwite.

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.”

Imigenzere kamerewe iba gusa ari kimwe mu bigize kamere y’umuntu, kandi hari n’ubwoko bumwe bw’imigenzere kamerewe bwo gukora ibibi. Ubwoko bw’amarangamutima twitoza ni bwo twishyiriraho ubwacu binyuze mu mahitamo yacu bwite, naho imigenzere kamerewe ikomoka ku murage itangwa hakurikijwe “itegeko rikomeye ry’umurage.”

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 “yemeye kamere muntu igihe inyokomuntu yari imaze gucogozwa n’imyaka ibihumbi bine y’icyaha. Nk’uko bimeze kuri buri mwana wa Adamu, yemeye ingaruka z’imikorere y’itegeko rikomeye ry’umurage kamere. Uko izo ngaruka zari ziteye bigaragazwa n’amateka y’abamubanjirije ku isi. Yaje afite uwo murage kamere kugira ngo asangire natwe imibabaro yacu n’ibishuko byacu, kandi aduhe urugero rw’ubuzima butagira icyaha.” Nubwo yari afite ingaruka z’imyaka ibihumbi bine z’imikorere y’itegeko rikomeye ry’umurage kamere, Yesu yahoraga atsinda iyo migenzereze ayishyira mu butware bwe akoresheje ubushake bwe, kandi ntiyigeze na rimwe yifatanya no kurera mu mutima ibyiyumvo by’icyaha.

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.

Iyo Yesu aza kwakira umubiri wa kimuntu nk’uko wagereranywaga na Adamu na Eva mbere y’uko bacumura, atemeye kwikorera ingaruka z’ugucogora kwa kamere muntu kwabayeho mu gihe cy’imyaka irenga ibihumbi bine y’ukononekara, ntaba yaratanze Urugero rw’uko buri mwana w’Imana ashobora kunesha.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “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.

> “Benshi bareba iyi ntambara iri hagati ya Kristo na Satani nk’aho itagira icyo ihuriyeho by’umwihariko n’ubuzima bwabo bwite; kandi kuri bo iba idafite icyo ibabwira cyane. Ariko mu rugabano rwa buri mutima w’umuntu, iri mpaka zisubirwamo. Nta na rimwe umuntu ava mu ngabo z’ikibi ngo yinjire mu murimo w’Imana atarahura n’ibitero bya Satani. Ibyoshya Kristo yarwanyije ni byo natwe dusanga bigoye cyane kunesha. Yabitegetsweho n’imbaraga ziruta kure izo twe tubiterwaho, nk’uko kamere ye iruta iyacu. Kristo, yikoreye umutwaro uteye ubwoba w’ibyaha by’isi byose, yatsinze ikigeragezo cyerekeye irari ryo kurya, gukunda iby’isi, no gukunda ukwiyerekana gutuma umuntu agira ubutinyutsi bwo kwishyira mu kaga. Ibyo ni byo bigeragezo byanesheje Adamu na Eva, kandi ni byo bidutsinda bitagoranye.”

> “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.

> “Satani yari yarerekanye icyaha cya Adamu nk’igihamya cy’uko amategeko y’Imana atari ayo gukiranuka, kandi ko adashobora kumvirwa. Mu bumuntu bwacu, Kristo yagombaga gucungura kunanirwa kwa Adamu. Ariko igihe Adamu yageragezwaga n’umushukanyi, nta ngaruka n’imwe z’icyaha zari zaramugeraho. Yahagaze mu mbaraga z’ubugabo butunganye, afite ubushobozi bwuzuye bw’ubwenge n’umubiri. Yari akikijwe n’ubwiza bwa Edeni, kandi yari mu busabane bwa buri munsi n’ibiremwa byo mu ijuru. Si ko byari bimeze kuri Yesu igihe yinjiraga mu butayu guhangana na Satani. Mu myaka ibihumbi bine, inyokomuntu yari yaragabanutse mu mbaraga z’umubiri, mu bushobozi bw’ubwenge, no mu gaciro k’imico; kandi Kristo yishyizeho intege nke z’ubumuntu bwacitse intege. Uko ni ko kwonyine yashoboraga gukiza umuntu amukura mu bujyakuzimu bwo hasi cyane bw’ugucishwa bugufi kwe.”

> “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.

> “Benshi bavuga ko bitashobokaga ko Kristo aneshwa n’igishuko. Ubwo rero ntiyari kuba yarashyizwe mu mwanya wa Adamu; ntiyari kuba yarabonye insinzi Adamu yananiwe kubona. Niba hari mu buryo ubwo ari bwo bwose dufite urugamba rurushya kurusha urwo Kristo yagize, ubwo ntiyari kubasha kudutabara. Ariko Umukiza wacu yambaye ubumuntu, hamwe n’intege nke zabwo zose. Yafashe kamere muntu, hamwe n’ubushoboka bwo kugwa mu gishuko. Nta cyo dusabwa kwihanganira atigeze na we yihanganira.

> “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.’

> “Ku byerekeye Kristo, nk’uko byari biri no ku basangira b’ubutagatifu bo muri Edeni, irari ry’inda ni ryo ryabaye urufatiro rw’ikigeragezo cya mbere gikomeye. Aho kurimbuka kwatangiriye ni ho umurimo wo gucungurwa kwacu ugomba gutangirira. Nk’uko Adamu yaguye bitewe no kwifuza iby’inda, ni ko Kristo agomba kunesha abyima. ‘Nuko amaze iminsi mirongo ine n’amajoro mirongo ine yiyiriza ubusa, nyuma arasonza. Maze umugerageza aramwegera aramubwira ati: Niba uri Umwana w’Imana, tegeka aya mabuye ahinduke imigati. Ariko aramusubiza ati: Byanditswe ngo, Umuntu ntatungwa n’umugati gusa, ahubwo atungwa na buri jambo riva mu kanwa k’Imana.’”

> “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.

> “Uhereye mu gihe cya Adamu kugeza ku cya Kristo, kwinezeza no kwikundwakaza byari byarakomeje kongera imbaraga z’irari n’iruba, kugeza ubwo byari hafi kugira ubutegetsi butagira umupaka. Bityo abantu bari baracishijwe bugufi kandi barwaye, kandi ku bwabo ubwabo ntibyari bishoboka ko banesha. Mu cyimbo cy’umuntu, Kristo yanesheje yihanganira ikigeragezo gikomeye kurusha ibindi byose. Ku bwacu, yakoresheje kwirinda no gutegeka ubwe kurusha inzara cyangwa urupfu. Kandi muri uko kunesha kwa mbere harimo n’izindi ngingo zinjira mu ntambara zacu zose turwana n’imbaraga z’umwijima.” The Desire of Ages, 117.

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