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

Buku la Daniyeli - Nambala Wanu na Makumi Ghanayi na Ziŵiri

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

Alama ya Vijiti Viwili vya Ezekieli: Safari Kupitia Unabii na Ukombozi

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.

Tiri kutarira mutsara waEzekieri chitsauko 37, uyo unotanga waratidza kuridzwa kwehwamanda yechinomwe neshoko rinopiwa kuRaodhikia, zvinounza hondo yevane zviuru zana namakumi mana nezvina. Zvino Ezekieri anodzokorora mutsara iwoyo uye achiuwedzera nokusuma kubatanidzwa kwetsvimbo mbiri dzoumambo hwokumusoro nehwokumaodzanyemba hwaIsraeri, semufananidzo wegadziriro iyo Umwari nounhu zvinobatanidzwa nayo panguva yokuridzwa kweHwamanda yeChinomwe. Kana marudzi maviri aya abatana pamwe chete serudzi rumwe, Ezekieri anoratidza kuti vane mambo pamusoro pavo, uye ipapo anotaura nezvesungano isingaperi, inova sungano inozadzikiswa nevane zviuru zana namakumi mana nezvina, achisimbisa kuti vanhu ivavo vesungano vomazuva okupedzisira vaizova nenzvimbo tsvene yaMwari pakati pavo nokusingaperi.

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.

Tabva wawedzera pamutsara uyo basa raJohane rokuyera temberi muna 1844, richimiririra kuyera kwokupedzisira kwakatanga musi wa11 Gunyana, 2001. Kuyera uku kunotaurwawo naZekaria, uyo anosanganisirawo kuti kuyera kunoitika apo Mwari anodzokazve kusarudza Jerusarema seguta rokuisa mariri zita Rake. Tiri kuumba fananidzo pakati pezvikamu zvinoumba temberi, netsvimbo mbiri dzoumambo hwokumusoro nehwokumaodzanyemba hwaIsraeri. Basa raKristu mukubatanidza UhuMwari Hwake nehunhu hwevanhu hwezana rimwe namakumi mana nezvina zvuru hunomiririrwa muzviporofita zviviri zvemakore zviuru zviviri namazana mashanu namakumi maviri okuparadzirwa kwakauyiswa pamusoro poumambo hwokumusoro nehwokumaodzanyemba, pamwe chete nechipoorofita chemakore zviuru zviviri namazana matatu.

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.

Ezekieliගේ දණ්ඩ ගොස්පෙල් කාර්යයේ කුමක් නියෝජනය කරන්නේදැයි හඳුනාගැනීමට ගොස්පෙල පිළිබඳ මූලික අවබෝධයක් අවශ්‍ය වේ. ක්‍රිස්තුස්, අවුරුදු හාරදහසක් පුරා උරුමව පැමිණි දුර්වලකම්වලින් වැටුණු අපගේ මාංසය මරියාව මඟින් තමන් වෙත පැමිණි පරිදි භාරගත්තේය. අපගේ ආදර්ශය ලෙස, තම කැමැත්ත පියාගේ කැමැත්තට භාරදෙමින් එය ක්‍රියාත්මක කිරීමෙන්, උන්වහන්සේ ජයගත් පරිදි අපටද අපගේ කැමැත්ත උන්වහන්සේගේ කැමැත්තට යටත්ව ක්‍රියාත්මක කිරීමෙන් ජයගත හැකි බව උන්වහන්සේ ප්‍රදර්ශනය කළේය. අපගේ කැමැත්ත යහපත සඳහා හෝ නපුර සඳහා යන දෙකෙන් එකක් පිණිස, ආත්මයේ බලකොටුව වන අපගේ මොළය තුළ ක්‍රියාත්මක කරනු ලැබේ.

> “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.

> “Mwanafunzi anayetamani kufanya kazi ya vipindi viwili vya masomo katika kipindi kimoja, hapaswi kuruhusiwa kufuata matakwa yake mwenyewe katika jambo hili. Kwa wengi, kujitwika kazi ya mara mbili humaanisha kuulemea mno ubongo, na kupuuza mazoezi yanayofaa ya mwili. Si jambo la busara kudhani kwamba akili inaweza kupokea na kumeng’enya ziada ya chakula cha kiakili; tena, ni dhambi kubwa vilevile kuilisha akili kupita kiasi kama ilivyo kuzielemea viungo vya mmeng’enyo wa chakula, kwa kuupa tumbo bila vipindi vya kupumzika. Ubongo ni ngome ya mwanadamu wote, na desturi mbaya za kula, kuvaa, au kulala, huathiri ubongo, na kuzuia kufikiwa kwa kile ambacho mwanafunzi anakitamani,—nidhamu bora ya akili. Sehemu yoyote ya mwili isiyotendewa kwa uangalifu itapeleka taarifa ya jeraha lake kwa ubongo. Inapaswa kuonyeshwa uvumilivu mwingi na ustahimilivu katika kuwafundisha vijana jinsi ya kuhifadhi afya yao. Wanapaswa kufahamu vizuri jambo hili, ili kila misuli na kiungo viweze kutiwa nguvu na kufunzwa kiasi kwamba katika matendo ya hiari au yasiyo ya hiari, afya iliyo bora kabisa ipatikane, na ubongo upate kutiwa nguvu ili kuhimili mzigo wa kujifunza.” 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.

Basa resungano risingaperi nderekunyora murayiro waMwari pamwoyo yedu nepandangariro dzedu, uye zvose zviri zviviri, mwoyo wedu nepfungwa dzedu, zviri mu“nhare yemweya yedu,” iyo iri uropi hwedu.

> “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.

> “Ubongo wa mwanamume au mwanamke haushuki mara moja kutoka katika usafi na utakatifu hadi kwenye upotovu, uharibifu, na uhalifu. Huchukua muda kumbadili mwanadamu kuwa wa kimungu, au kuwashusha wale waliofanywa kwa mfano wa Mungu hadi kuwa wa kinyama au wa kishetani. Kwa kutazama hubadilishwa. Ingawa mwanadamu alifanywa kwa mfano wa Muumba wake, anaweza kuuelimisha ubongo wake kwa namna ambayo dhambi, aliyoichukia hapo kwanza, itakuwa ya kupendeza kwake. Anapoacha kukesha na kuomba, huacha kuulinda mji mkuu, yaani moyo, naye hujiingiza katika dhambi na uhalifu. Ubongo hushushwa hadhi, na haiwezekani kuuinua kutoka katika uharibifu wakati unapofundishwa kuzifanya nguvu za maadili na za akili kuwa watumwa na kuziweka chini ya utawala wa tamaa za chini zaidi. Vita vya daima dhidi ya nia ya kimwili lazima viendelezwe; nasi sharti tusaidiwe na mvuto unaosafisha wa neema ya Mungu, ambao utaivuta akili juu na kuizoesha kutafakari mambo safi na matakatifu.” 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.

“ඉත”:, “හදවත”:, “මොළය”: යන මේ සියල්ල “ආත්මයේ දුර්ගය” ය. දුර්ගයක් යනු පාපය ඇතුල් වීමෙන් ආරක්ෂා කර තැබිය යුතු බලකොටුවකි.

> “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.

> “Katika maombi Yake kwa Baba, Kristo aliupa ulimwengu fundisho linalopaswa kuchongwa moyoni na rohoni. “Uzima wa milele ndio huu,” alisema, “wakujue Wewe, Mungu wa pekee wa kweli, na Yesu Kristo uliyemtuma.” Yohana 17:3. Huu ndio elimu ya kweli. Hutoa uwezo. Ujuzi wa uzoefu wa Mungu na wa Yesu Kristo ambaye Yeye amemtuma, humbadili mwanadamu afanane na sura ya Mungu. Humwezesha mwanadamu kujitawala, kwa kuleta kila msukumo na shauku ya asili ya chini chini ya uongozi wa nguvu za juu za akili. Humfanya mwenye kuupokea kuwa mwana wa Mungu na mrithi wa mbinguni. Humleta katika ushirika na akili ya Yule Asiye na kikomo, na humfungulia hazina nyingi za ulimwengu.” 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.

“එසවූ බලයන්” යොදාගත යුත්තේ “පහළ ස්වභාවයේ උද්දීපන සහ ආශාවන්” පාලනය කර ඒවා යටත් කරගැනීම සඳහාය. එසවූ බලයන් පිහිටා ඇත්තේ මනසේය; “අනන්තයාණන්ගේ මනස සමඟ සංගමය” මඟින්ම “මනුෂ්‍යයා දෙවියන්වහන්සේගේ ස්වරූපයට පරිවර්තනය කරනු ලැබේ.” එක් ලක්ෂ හතළිස් හාර දහසගේ මුද්‍රා තැබීමේ කාලයේ එක් පන්තියක තුළ මෘගයාගේ රූපය ගঠිත වන අතර අනෙක් පන්තිය තුළ ක්‍රිස්තුස්වහන්සේගේ රූපය ගঠිත වේ. මෙම පරිවර්තනය සිදුකරන්නේ මනස් සම්බන්ධතාවයයි. පාවුල් හඳුන්වන පරිදි ශාරීරික හෝ මාංසික මනසක් ඇති අය මාංසයේ—මෘගයාගේ—රූපය ගঠනය කරති. ක්‍රිස්තුස්වහන්සේගේ මනසට ළඟා වී ඇති අය ක්‍රිස්තුස්වහන්සේගේ රූපය ගঠනය කරති. ගිවිසුමේ පොරොන්දුව වන්නේ, අප සියලු දෙනාම මාංසික මනසක් සමඟ උපන්නෝ වූ නමුත්, හැරීමේදී ක්‍රිස්තුස්වහන්සේගේ මනසට ළඟා විය හැකි බවය.

> 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.

> Ngavemo mufungo uyu uve mamuri, wakanga urivo muna Kristu Jesuwo: Iye, kunyange aiva muchimiro chaMwari, haana kufunga kuti kuenzana naMwari chinhu chokubata nacho nechisimba; asi akazviita asina mbiri, akatora chimiro chomuranda, akaitwa akafanana navanhu; uye paakawanikwa pachimiro somunhu, akazvininipisa, akava anoteerera kusvikira parufu, kunyange rufu rwomuchinjikwa. VaFiripi 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.

Tinofanira kuva nomurangariro waKristu matiri, sezvawakanga uriwo muna Kristu, nokuti takasikwa nomufananidzo wake. Asi hatina murangariro iwoyo; tine murangariro wenyama, wakatengeswa pasi pechivi.

> 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.

> Saka zvino naizvozvo hakuna kupiwa mhosva kuna avo vari muna Kristu Jesu, vasingafambi maererano nenyama, asi maererano noMweya. Nokuti mutemo woMweya woupenyu muna Kristu Jesu wakandisunungura pamutemo wechivi noworufu. Nokuti izvo mutemo zvausingakwanisi kuita, pakuti wakanga usina simba nokuda kwenyama, Mwari akatuma Mwanakomana wake amene akafanana nenyama yechivi, uye pamusoro pechivi, akatongera chivi munyama; kuti kururama kunodikanwa nomutemo kuzadziswe matiri, isu vasingafambi maererano nenyama, asi maererano noMweya. Nokuti avo vanotevera zvenyama vanoisa mwoyo yavo pazvinhu zvenyama; asi avo vanotevera zvoMweya, pazvinhu zvoMweya. Nokuti kufunga kwenyama rufu; asi kufunga kwoMweya upenyu norugare. Nokuti kufunga kwenyama kuvengana naMwari; nokuti hakuzviisi pasi pomutemo waMwari, uye zvirokwazvo hakugoni. Naizvozvo avo vari munyama havagoni kufadza Mwari. Asi imi hamusi munyama, asi muri muMweya, kana zvirokwazvo Mweya waMwari achigara mamuri. Zvino kana munhu asina Mweya waKristu, haasi wake. Uye kana Kristu ari mamuri, muviri wakafa nokuda kwechivi; asi Mweya upenyu nokuda kwokururama. VaRoma 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.

Kuva wo Mudzimu ndiko kupona, uye kuva wenyama ndiko kufa. Nyama ihwo hunhu hwepasi, ndihwo hunobva manzwiro edu. Hunhu hwepasi hwenyama hunofanira kutongwa nehunhu hwepamusoro, uye izvi zvinoitwa nokushandisa kuda kwedu tichizviisa pasi paMweya Mutsvene. Pfungwa dzedu dzepamusoro dzenyama dzinogona kushandurwa pano zvino, asi hunhu hwedu hwepasi hunofanira kumirira Kuuya kweChipiri kuti hushandurwe.

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.

Timiti timbili tu taHezekieri dzinoratidza timbili rinomiririrwa sevorovhoro, uye timbili iro rakasvika pakuguma kwaro muna 1798. Rakanga rakakamurwa zvakakwana nemakore ane chiuru nemazana maviri nemakumi matanhatu ekutsikwa-tsikwa kwehondo neupagani, uye nemakore ane chiuru nemazana maviri nemakumi matanhatu ekutsikwa-tsikwa kwehondo neupapa. Timbili iro harina kumiririra kutsikwa-tsikwa kwenzvimbo tsvene yaMwari, nokuti nzvimbo tsvene yaMwari yakanga iri muumambo hwokumaodzanyemba. Hondo yakatsikwa-tsikwa neupagani neupapa yaiva temberi yomunhu, asi maererano noumambo hwokumaodzanyemba, yaiva muviri, uye umambo hwokumaodzanyemba ndihwo hwaiva apo Mwari akasarudza kuisa musoro. Umambo hwokuchamhembe hwaiva muviri, umambo hwokumaodzanyemba hwaiva musoro.

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.

Zvikamu zviviri zvehumambo hwokumusoro zvemakore chiuru chimwe namazana maviri namakumi matanhatu, zvaimiririra maitiro maviri akasiyana okuva nezvivi mutemberi yomuviri, sezvinomiririrwa nemaitiro enhaka uye akakurudzirwa. Chipegani chaiva chiratidzo chemaitiro enhaka ezvivi mutemberi yomuviri, uye kugamuchira kweupapa chitendero chechipegani kunomiririra maitiro akakurudzirwa okuva nechivi. Muzviitiko zvose zviri zviviri, temberi yomuviri yaisagona kushandurwa kusvikira paKuuya kweChipiri, naizvozvo tsvimbo yehumambo hwokumusoro yakangosvika kuna 1798, uye Johani paakaudzwa kuyera temberi, tsvimbo iyoyo yaifanira kusiyiwa.

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 ihindurwa cyangwa ihinduka riva mu mimerere cyangwa mu rwego rumwe rijya mu rundi. Igihe Adamu na Eva bacumuraga, “bahindutse” bava mu mimerere yabo ya mbere, kuko bari bararemwe batunganye, mu ishusho y’Imana, aho ubushobozi bwo hejuru bwategekaga ubushobozi bwo hasi. Igihe bacumuraga, “bahindutse” baba ikiremwa aho ubushobozi bwo hasi bwafashe ubutegetsi hejuru y’ubushobozi bwo hejuru. Icyo gikorwa bakigejeje ku rubyaro 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.

Muukama mu nkolagana ey’obunnabbi obw’emiti ebiri gya Ezeekyeri, yalonda Yerusaalemi okuba omutwe, ekibuga ekikulu omwabeeranga kabaka. Kyalina okuba amaanyi agasinga obukulu. Mu kifaananyi eky’emiti ebiri, obwakabaka obw’obukiikaddyo bwali maanyi maggule mu nkolagana n’obwakabaka obw’amaanyi agasinga obukulu mu bukiikakkono. Okukyuka okukiikirirwa ng’emiti ebiri gyalina okugattibwa, kwetaagisanga obwakabaka obw’obukiikaddyo okuddizibwa mu kifo kyabwo ng’omutwe. Kyalina okukyusibwa okudda eri obwakabaka obw’obukiikakkono, kubanga mu kiseera ekyo bwali bugattiddwa ne kabaka ow’amazima ow’obukiikakkono, era nga bukwataganyiziddwa n’ekifo ky’entebe ya kabaka eky’obwakabaka obw’amazima obw’obukiikakkono.

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.

Nechikonzero ichi, umambo hwokumusoro hwakangosvika muna 1798 chete, uye Johani akaudzwa kuti asiyane noruvanze, rwakangosvika muna 1798 chete. Umambo hwokumaodzanyemba hwaizobatanidzwa kutsvimbo yemakore zviuru zviviri namazana matatu pakusvika kwengirozi yechitatu, asi umambo hwokumusoro hwaizoguma sezvo kubatanidzwa kwouMwari nouvanhu kwakapedziswa mukati memakamuri maviri etemberi ayo Johani akazoyera. Umambo hwokumusoro hwakabatanidzwa nechinongedzo chamakumi mana namatanhatu kuumambo hwokumaodzanyemba, pakusvika kwengirozi yechitatu, asi hahuna kubatana zvakananga na 1844, sezvakaita umambo hwokumaodzanyemba.

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.

Umambo hwokumaodzanyemba hwaibatanidzwa netembere yemakore makumi mana namatanhatu, pamwe chete nekubatanidzwa kwehuMwari nehuvanhu kunomiririrwa nemakore mazana maviri namakumi maviri. Umambo hwokuchamhembe, muna 1798, hwakaratidza nheyo yetembere yemakore makumi mana namatanhatu, asi ipapo ndipo pahwakagumira; nokuti sehwo nheyo, hwakanga huchimiririra nyama iyo Kristu akanga azvitorera paAri, uye nyama Yake yakaurayiwa kubva panheyo yenyika. Tembere dzose zviratidzo zvinotsinhaniswa, uye nheyo yemakore makumi mana namatanhatu muna 1798, inozivisa nyama Yake yehunhu hwomunhu, uye kupera kwemakore iwayo makumi mana namatanhatu muna 1844, kunozivisa huMwari Hwake.

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.

Uždbija, ki je bila teptana do leta 1798, ni bila Božje svetišče, čeprav je bilo Božje svetišče v tistem časovnem obdobju prikazano kot teptano; toda to teptanje se je izvrševalo v južnem kraljestvu, kjer je Bog izbral Jeruzalem, da tja postavi svoje svetišče in svoje ime. Uždbija, ki je bila poteptana, je predstavljala pogane; predstavljala je telo.

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.

Adamu na Hawa walipotenda dhambi, zile “nyakati saba” za miaka elfu saba ya wanadamu kukanyagwa chini na dhambi zilianza. Wakati huo, Mwana-Kondoo aliyechinjwa tangu kuwekwa msingi wa ulimwengu alitoa ngozi za mwana-kondoo kufunika uchi wa dhambi wa wanadamu. Kukanyagwa chini kwa wanadamu kulipokoma mwaka 1798, Mwana-Kondoo, ambaye ndiye msingi na mjenzi wa kila uwakilishi uliotakaswa wa hekalu, alichinjwa tena. Hapo ufalme wa kaskazini, na hekalu la kibinadamu lililowakilishwa humo, lilifikia mwisho.

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 ndiyo nguva iyo antikristu wenhema akaurayiwa, mushure mokunge apa uchapupu hwake hwaSatani hwemakore matatu nehafu ouprofita, hwakatanga pakupiwa simba kwake mugore ra538, kwakanga kwatangirwa nemakore makumi matatu okugadzirirwa akatanga mugore ra508. Izvozvo zvakanga zviri zvekunyepedzera kwaSatani kwakafanana nemakore makumi matatu okugadzirirwa aKristu, akatanga pakuberekwa Kwake, akaguma pakupiwa simba Kwake paakabhabhatidzwa, uye pashure paizvozvo Akapa uchapupu Hwake kwemakore matatu nehafu chaiwo kusvikira Asvika panzvimbo yokuti Gwayana rakabayiwa kubva pakuvambwa kwenyika akarovererwa pamuchinjikwa. Ipapo ndipo pakazadzikiswa chipikirwa Chake chokuti kana temberi yaparadzwa, Achaimutsa mumazuva matatu.

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.

Iye aizova iye akamutsira temberi yomuviri Wake, nokuti kwakanga kuri simba rouMwari Hwake rakaita rumuko, nokuti umwari Hwake hahuna kufa pakurovererwa pamuchinjikwa; hwakafa pamuchinjikwa hwaiva uvanhu Hwake, nokuti hazvibviri kuti Mwari afe.

> “‘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.

> “‘నేనే పునరుత్థానమును, జీవమును’ (యోహాను 11:25). ‘నేను నా ప్రాణమును మళ్లీ పొందుటకై దానిని ఉంచుచున్నాను’ (యోహాను 10:17) అని చెప్పిన ఆయన, తనలో తానే ఉన్న జీవముతో సమాధి నుండి బయలుపడి వచ్చెను. మానవత్వము మరణించింది; దైవత్వము మరణించలేదు. తన దైవత్వమందు క్రీస్తు మరణబంధములను విచ్ఛిన్నము చేయు శక్తిని కలిగియుండెను. తాను ఎవరిని ఇష్టపడునో వారిని జీవింపజేయుటకు తనలో తానే జీవమున్నదని ఆయన ప్రకటించుచున్నాడు.” Selected Messages, book 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.

Muna 1798, temberi yomunhu, hondo yo“umambo hwokumusoro”, yakasvika pamugumo, nokuti sechiratidzo chehunhu hwepasi, yaisagona kushandurwa kusvikira parumuko paKuuya Kwechipiri. Asi yakaratidza nheyo yemakore makumi mana namatanhatu apo Kristu akamutsa temberi yaigona kushandurwa, yaimiririrwa noumambo hwokumaodzanyemba, hwakanga huri chiratidzo chesimba dzepamusoro dzomurangariro, izvo zvinoshandurwa panguva chaiyo iyo mutadzi paanopembedzwa.

> “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.

> “Pahwaro hwakavakwa na Kristu pachake, vaapostora vakavaka kereke yaMwari. MuMagwaro, mufananidzo wokuvakwa kwetemberi unowanzoshandiswa kuratidza kuvakwa kwekereke. Zekaria anoreva Kristu seDavi rinofanira kuvaka temberi yaJehovha. Anotaura nezvevaHedheni sevachabatsira pabasa iri, achiti: ‘Avari kure vachauya vagovaka mutemberi yaJehovha;’ uye Isaya anozivisa achiti, ‘Vanakomana vavatorwa vachavaka masvingo ako.’ Zekaria 6:12, 15; Isaya 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.

> Achinena nyaya yokuvakwa kwetemberi iyi, Petro anoti, “Muchiuya kwaari, sebwe benyu, rakarambwa zvirokwazvo navanhu, asi rakasarudzwa naMwari, uye rinokosha, nemiwo, samabwe mapenyu, muri kuvakwa muve imba yomweya, upristi hutsvene, kuti mupire zvibayiro zvomweya, zvinogamuchirika kuna Mwari naJesu Kristu.” 1 Petro 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 gucukura amabuye yo mu isi y’Abayuda n’Abanyamahanga, intumwa zarakoze, zikuramo amabuye yo gushyira ku rufatiro. Mu rwandiko rwe yandikiye abizera bo muri Efeso, Pawulo yaravuze ati, ‘Nuko rero ntimukiri abashyitsi n’abanyamahanga, 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; muri we inyubako yose, ihujwe neza, ikurira kuba urusengero rwera mu Mwami: kandi muri we namwe mwubakanwa hamwe ngo mube ubuturo bw’Imana mu Mwuka.’ 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.

> Uye akanyorera vaKorinde achiti: “Maererano nenyasha dzaMwari dzandakapiwa, somuvaki wakachenjera, ndakaisa hwaro, uye mumwe anovaka pamusoro pahwo. Asi munhu mumwe nomumwe ngaachenjere kuti anovaka sei pamusoro pahwo. Nokuti hakuna umwe hwaro hungaiswa nomunhu kunze kwehwaro hwakatovakwa, ndihwo Jesu Kristu. Zvino kana munhu achivaka pamusoro pehwaro uhu nendarama, nesirivha, namabwe anokosha, nehuni, nouswa, namashanga; basa romumwe nomumwe richaratidzwa pachena; nokuti zuva richarizivisa, nokuti richazarurwa nomoto; uye moto uchayedza basa romumwe nomumwe kuti ndorudzii.” 1 VaKorinde 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.

> “Vaapositori vakavakira pamusoro pehwaro hwakasimba, iro Dombo reMazera. Pahwaro uhu vakaunza matombo avakacherwa kubva munyika. Vavaki havana kushanda vasina zvipingamupinyi. Basa ravo rakaitwa rakaoma zvikuru nokuda kwokupikiswa navavengi vaKristu. Vaifanira kurwisana nokuomesa mwoyo kwechitendero, rusaruro, noruvengo zvaavo vakanga vachivakira pamusoro pehwaro hwenhema. Vazhinji vaishanda savavaki vekereke vaigona kufananidzwa navavaki vorusvingo mumazuva aNehemiya, pamusoro pavo pakanyorwa kuchinzi: ‘Avo vaivaka parusvingo, navaitakura mitoro, pamwe chete naavo vairongedza, mumwe nomumwe akashanda nebasa norumwe ruoko rwake, uye norumwe ruoko akabata chombo.’ Nehemiya 4:17.” Mabasa avaApostori, 595, 596.

We will continue this study in the next article.

Titaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> “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.

> “Kuwa kwa mwanadamu kulijaza mbingu yote huzuni. Ulimwengu ambao Mungu alikuwa ameuumba uliharibiwa na laana ya dhambi na kukaliwa na viumbe waliowekewa hukumu ya taabu na mauti. Hapakuwapo njia ya kuponyoka kwa wale waliokuwa wameivunja sheria. Malaika walinyamaza nyimbo zao za sifa. Katika nyua zote za mbinguni palikuwa na maombolezo kwa sababu ya maangamizi ambayo dhambi ilikuwa imesababisha.

> “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.

> “Mwana wa Xikwembu, Mulawuri wa tilo la nga ni ku kwetsima, u khumbeke hi tintswalo hikwalaho ka rixaka leri wileke. Mbilu ya yena yi susumetiwe hi ntwelavusiwana lowu nga pimekiki loko maxangu ya misava leyi lahlekeke ma tlakukela emahlweni ka Yena. Kambe rirhandzu ra Xikwembu a ri tumbuluxile kungu leri munhu a nga kutsuluriwaka ha rona. Nawu wa Xikwembu lowu tshovekeke a wu lava vutomi bya mudyohi. Eka vuako hinkwabyo a ku ri ni un’we ntsena loyi a a nga kota, hikwalaho ka munhu, ku enerisa leswi nawu wu swi lavaka. Leswi nawu wa Xikwembu wu kwetsima ku fana na Xikwembu Xakwe, a ku ri ntsena loyi a ringanaka na Xikwembu la a nga endlaka ku rivaleriwa ka ku tlula nawu ka wona. A ku nga ri na un’wana handle ka Kriste la a nga kutsululaka munhu loyi a wileke eka ndzhukano wa nawu ni ku tlhela a n’wi vuyisela eku twaneni ni Tilo. Kriste a a ta rhwala ehenhla ka Yena nandzu ni tingana ta xidyoho—xidyoho lexi khunguvanyisaka ngopfu eka Xikwembu lexi kwetsimaka lerova xi fanele ku hambanisa Tatana ni N’wana wa Yena. Kriste a a ta fika emakumu ya vusiwana leswaku a ponisa rixaka leri onhakeke.”

> “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.

> “Mbere ya Data yaramusabiye ku bw’umunyabyaha, mu gihe ingabo zo mu ijuru zari zitegereje igisubizo zifite ishyaka rikomeye ry’inyota yo kumenya ridashobora gusobanurwa n’amagambo. Iyo mishyikirano y’amayobera yamaze igihe kirekire—‘inama y’amahoro’ (Zekariya 6:13)—ku bw’abana b’abantu bacumuye. Umugambi w’agakiza wari warashyizweho isi itararemwa; 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 ngo apfire abantu b’abanyabyaha. Ariko ‘Imana yakunze abari mu isi cyane, bituma itanga Umwana wayo w’ikinege, kugira ngo umwizera wese atazarimbuka, ahubwo ahabwe ubugingo buhoraho.’ Yohana 3:16. Mbega ubwiru bw’agakiza! Mbega urukundo rw’Imana yakunze isi itayikundaga! Ni nde wabasha kumenya ubujyakuzimu bw’urwo rukundo ‘ruruta uko rwamenywa’? Mu bihe bidashira, ibitekerezo bidapfa, bishaka gusobanukirwa ubwiru bw’urwo rukundo rutagerwa, bizahora bitangara kandi biruramya.”

> “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.

> “Mwari aifanira kuzaridzwa muna Kristu, ‘achiyananisa nyika naiye amene.’ 2 VaKorinte 5:19. Munhu akanga adzikisirwa pasi zvikuru nechivi zvokuti zvakanga zvisingabviri kuti, maari amene, asvike pakuwirirana naIye ane chimiro chiri kuchena nokunaka. Asi Kristu, shure kwokunge adzikinura munhu pakupiwa mhosva nomurayiro, aigona kupa simba roumwari kuti ribatane nokushingaira kwavanhu. Nokudaro, nokutendeukira kuna Mwari mukutendeuka uye nokutenda muna Kristu, vana vaAdhamu vakawa vaigona zvakare kuva ‘vanakomana vaMwari.’ 1 Johane 3:2.” Madzibaba naVaporofita, 63, 64.

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