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

Kitabu cha Danieli - Nambari mia moja hamsini na mbili

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

Maana ya Kifumbo ya Fimbo Mbili za 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.

Tunalichunguza mstari wa unabii wa Ezekieli sura ya thelathini na saba, ambao kwanza unabainisha upigaji wa Tarumbeta ya Saba na ujumbe kwa Laodikia, ambavyo huleta jeshi la mia na arobaini na nne elfu. Kisha Ezekieli anarudia na kuupanua mstari huo kwa kuwasilisha kuunganishwa kwa fito mbili za falme za Kaskazini na za Kusini za Israeli, kama kielelezo cha mchakato ambao Uungu na ubinadamu wanaunganishwa wakati wa upigaji wa Tarumbeta ya Saba. Pindi mataifa hayo mawili yanapounganishwa kuwa taifa moja, Ezekieli anabainisha kwamba wana mfalme juu yao, kisha anazungumzia Agano la Milele, ambalo ndilo agano linalokamilishwa pamoja na wale mia na arobaini na nne elfu, huku akisisitiza kwamba watu hao wa agano wa siku za mwisho watakuwa na patakatifu pa Mungu katikati yao milele.

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.

Tumeongeza kwenye mstari huo kazi ya Yohana ya kupima hekalu mwaka 1844, na hivyo kuashiria kwa mfano kipimo cha mwisho kilichoanza tarehe 11 Septemba 2001. Kipimo hicho pia kimezungumziwa na Zekaria, anayebainisha kwamba kipimo hicho hufanyika wakati Mungu anamchagua tena Yerusalemu kuwa mji wa kuliweka Jina lake. Tunatoa mlinganisho kati ya vipengele vinavyounda hekalu na fito mbili za falme za kaskazini na za kusini za Israeli. Kazi ya Kristo ya kuunganisha Uungu Wake na ubinadamu wa wale mia na arobaini na nne elfu inawakilishwa katika unabii miwili wa miaka elfu mbili mia tano na ishirini kuhusu kutawanywa kulikowapata falme za kaskazini na za kusini, kwa pamoja na unabii wa miaka elfu mbili mia tatu.

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.

Ili kubaini fito za Ezekieli zinawakilisha nini katika kazi ya injili, kunahitaji uelewa wa kimsingi wa injili. Kristo alikubali mwili wetu uliokuwa umeanguka baada ya miaka elfu nne ya udhaifu wa kurithi, ambao ulipitishwa kwake kupitia Mariamu. Kama Mfano wetu, alionyesha kwamba kwa kutumia mapenzi Yake, na kuyasalimisha kwa mapenzi ya Baba Yake, nasi tunaweza kushinda kama alivyoshinda, kwa kuyatumia mapenzi yetu tukiyaweka chini ya mapenzi Yake. Mapenzi yetu hutumika, ama kwa mema au kwa mabaya, katika ubongo wetu, ambao ni ngome ya nafsi.

> “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 anayetaka kuingiza kazi ya mihula miwili ndani ya mmoja hapaswi kuruhusiwa afanye apendavyo katika jambo hili. Kuchukua jukumu la kufanya kazi maradufu humaanisha, kwa wengi, kuipa akili mzigo kupita kiasi na kupuuza mazoezi sahihi ya mwili. Si jambo la busara kudhani kwamba akili inaweza kuelewa na kumeng'enya ziada ya chakula cha kiakili; na ni dhambi kubwa vilevile kuilisha akili kupita kiasi kama ilivyo kuzipakia viungo vya mmeng'enyo, kulinyima tumbo vipindi vya mapumziko. Ubongo ni ngome ya utu mzima, na mazoea mabaya ya kula, ya kuvaa, au ya kulala huathiri ubongo na kuzuia kupatikana kwa kile anachokitaka mwanafunzi—nidhamu nzuri ya kiakili. Sehemu yoyote ya mwili isiyotendewa kwa uangalifu itatuma ujumbe wa madhara yake kwa ubongo. Yapasa kuwe na subira nyingi na uvumilivu katika kuwafundisha vijana jinsi ya kudumisha afya yao. Wanapaswa kuwa na uelewa wa kutosha kuhusu jambo hili, ili kila msuli na kila kiungo viimarishwe na kuzoezwa kiasi kwamba, katika matendo ya hiari au yasiyo ya hiari, matokeo yake yawe afya bora zaidi, na ubongo utiwe nguvu ili kuhimili mzigo wa masomo. Elimu ya Kikristo, 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.

Kazi ya agano la milele ni kuandika sheria ya Mungu katika mioyo yetu na akilini mwetu, na mioyo yetu na akili zetu zimo ndani ya "ngome ya nafsi zetu", ambayo ni ubongo wetu.

> “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.

> Akili ya mwanamume au mwanamke haishuki mara moja kutoka kwenye usafi na utakatifu hadi kwenye upotovu, ufisadi na uhalifu. Inachukua muda kumgeuza mwanadamu kuwa wa Kimungu, au kuwashusha wale walioumbwa kwa mfano wa Mungu hadi kwenye ukatili au ushetani. Kwa kutazama tunabadilika. Ingawa ameumbwa kwa mfano wa Muumba wake, mwanadamu anaweza kuifundisha akili yake kiasi kwamba dhambi aliyokuwa akiichukia hapo awali itampendeza. Anapoacha kukesha na kuomba, anaacha kulinda ngome, moyo, na kujiingiza katika dhambi na uhalifu. Akili inadhalilishwa, na haiwezekani kuiinua kutoka katika ufisadi ilhali inaelimishwa kuzitia utumwani nguvu za kimaadili na za kiakili na kuziweka chini ya utawala wa tamaa mbovu zaidi. Vita vya kudumu dhidi ya akili ya kimwili lazima vidumishwe; nasi lazima tusaidiwe na mvuto wenye kutakasa 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.

"Akili," "moyo," na "ubongo" ni "ngome ya roho." Ngome ni ngome inayopaswa kulindwa dhidi ya kuingia kwa dhambi.

> “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 sala yake kwa Baba, Kristo alitoa kwa ulimwengu somo ambalo yapasa liandikwe kwa kudumu katika akili na nafsi. 'Huu ndio uzima wa milele,' akasema, 'wakujue wewe, Mungu wa kweli wa pekee, na Yesu Kristo uliyemtuma.' Yohana 17:3. Hii ndiyo elimu ya kweli. Hutoa uwezo. Maarifa ya uzoefu ya Mungu na ya Yesu Kristo, ambaye Mungu amemtuma, humgeuza mwanadamu kuwa katika mfano wa Mungu. Humpa mwanadamu udhibiti wa nafsi yake, huleta kila msukumo na tamaa za asili ya chini chini ya udhibiti wa nguvu za juu za akili. Humfanya aliye nayo mwana wa Mungu na mrithi wa mbingu. Humleta katika ushirika na akili ya Mungu asiye na mipaka, na humfungulia hazina tele za ulimwengu." Masomo ya Mifano ya Kristo, 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.

"Nguvu za juu" zinapaswa kutumiwa kudhibiti na kuziweka chini ya utiifu "misukumo na tamaa za asili ya chini." Nguvu za juu ziko katika nia, na ni "ushirika na nia ya Yule Asiye na kikomo" unao "mgeuza mwanadamu kuwa katika mfano wa Mungu." Katika wakati wa kutiwa muhuri kwa wale elfu mia arobaini na nne, mfano wa mnyama unaundwa katika kundi moja na mfano wa Kristo katika kundi lingine. Kinachofanikisha mabadiliko hayo ni muungano wa nia. Wale walio na nia ya mwili, kama Paulo anavyoitaja, wanaunda mfano wa mwili - mnyama. Wale waliofikia nia ya Kristo, wanaunda mfano wa Kristo. Ahadi ya agano ni kwamba tunaweza kufikia nia ya Kristo wakati wa kuongoka, ingawa sote tulizaliwa tukiwa na nia ya mwili.

> 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.

> Na nia hii iwe ndani yenu, iliyokuwako pia ndani ya Kristo Yesu: ambaye, hali ya kuwa katika umbo la Mungu, hakuliona kuwa kuwa sawa na Mungu ni kitu cha kushikamana nacho; bali alijifanya kuwa hana utukufu, akatwaa umbo la mtumwa, akafanywa kwa mfano wa wanadamu; naye alipoonekana katika umbo kama mwanadamu, alijinyenyekeza, akawa mtii hata mauti, naam, mauti ya msalaba. Wafilipi 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.

Tunapaswa kuwa na nia ya Kristo ndani yetu, kama ilivyokuwamo pia ndani ya Kristo, kwa maana tuliumbwa kwa mfano wake. Lakini hatuna ile nia; tuna nia ya mwili, tukiwa tumeuzwa chini ya dhambi.

> 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.

> Basi sasa hakuna hukumu ya adhabu kwa wale walio katika Kristo Yesu, wasioenenda kwa kufuata mwili bali kwa kufuata Roho. Kwa maana sheria ya Roho wa uzima iliyo katika Kristo Yesu imenifanya huru kutoka katika sheria ya dhambi na mauti. Maana kile ambacho sheria haikuweza kufanya, kwa kuwa ilikuwa dhaifu kwa sababu ya mwili, Mungu, kwa kumtuma Mwanawe mwenyewe katika mfano wa mwili wenye dhambi, na kwa ajili ya dhambi, aliihukumu dhambi katika mwili; ili haki ya sheria itimizwe ndani yetu, sisi wasioenenda kwa kufuata mwili bali kwa kufuata Roho. Kwa maana wale walio kwa mwili huyaelekeza nia zao katika mambo ya mwili; bali wale walio kwa Roho katika mambo ya Roho. Kwa kuwa nia ya mwili ni mauti; bali nia ya Roho ni uzima na amani. Kwa sababu nia ya mwili ni uadui dhidi ya Mungu; kwa maana haitii sheria ya Mungu, wala haiwezi. Basi wale walio katika mwili hawawezi kumpendeza Mungu. Lakini ninyi si katika mwili, bali katika Roho, ikiwa kweli Roho wa Mungu anakaa ndani yenu. Na ikiwa mtu hana Roho wa Kristo, huyo si wake. Na ikiwa Kristo yumo ndani yenu, mwili umekufa kwa sababu ya dhambi; bali Roho ni uzima kwa sababu ya haki. Warumi 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.

Kuwa wa Roho ni uzima, na kuwa wa mwili ni mauti. Mwili ni asili ya chini; ndicho chanzo cha hisia zetu. Asili ya chini ya kimwili inapaswa kutawaliwa na asili ya juu, na hili hutimizwa kwa kutumia mapenzi yetu katika kujitiisha kwa Roho Mtakatifu. Akili zetu za juu za kimwili zinaweza kubadilishwa hapa na sasa, lakini asili yetu ya chini lazima isubiri hadi Marejeo ya Pili ili ibadilishwe.

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.

Fimbo mbili za Ezekieli zinatambua fimbo moja inayowakilisha ua, na fimbo hiyo ilifikia kikomo chake mnamo 1798. Iligawanywa sawasawa katika miaka elfu moja mia mbili na sitini ya upagani ukikanyaga chini jeshi, na miaka elfu moja mia mbili na sitini ya upapa ukikanyaga chini jeshi. Fimbo hiyo haikuwakilisha kukanyagwa kwa patakatifu pa Mungu, kwa maana patakatifu pa Mungu palikuwa katika ufalme wa kusini. Jeshi lililokanyagwa chini na upagani na upapa lilikuwa hekalu la kibinadamu, lakini kwa uhusiano na ufalme wa kusini lilikuwa mwili, na ufalme wa kusini ndipo Mungu alipochagua kuweka kichwa. Ufalme wa kaskazini ulikuwa mwili, ufalme wa kusini ulikuwa kichwa.

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.

Migawanyiko miwili ya miaka elfu moja mia mbili na sitini ya ufalme wa kaskazini iliwakilisha mielekeo miwili tofauti ya kutenda dhambi katika hekalu la mwili, kama zinavyoakisiwa na mielekeo ya dhambi iliyorithiwa na iliyostawishwa. Upagani ulikuwa ishara ya mielekeo ya dhambi iliyorithiwa katika hekalu la mwili, na kupokewa kwa dini ya upagani na upapa kunawakilisha mielekeo iliyostawishwa ya kutenda dhambi. Katika hali zote mbili, hekalu la mwili halingeweza kubadilishwa hadi Kurudi Mara ya Pili, hivyo fimbo ya ufalme wa kaskazini iliendelea tu hadi mwaka 1798, na Yohana alipoambiwa kupima hekalu, fimbo hiyo ilipaswa kuachwa nje.

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.

Neno "ubadilisho" linamaanisha mageuzi au mabadiliko kutoka katika hali moja kwenda hali nyingine. Wakati Adamu na Hawa walipotenda dhambi, "walibadilishwa" kutoka hali yao ya asili, kwa kuwa walikuwa wameumbwa wakamilifu, kwa mfano wa Mungu, huku nguvu za juu zikidhibiti nguvu za chini. Walipotenda dhambi, "walibadilishwa" na kuingia katika hali ambayo nguvu za chini zilipata kutawala juu ya nguvu za juu. Waliurithisha hali hiyo kwa wazao wao wote.

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.

Katika simulizi ya kinabii kuhusu fito mbili za Ezekieli, Bwana alichagua Yerusalemu kuwa kichwa, mji mkuu ambamo mfalme alikaa. Ilikuwa iwe mamlaka ya juu. Katika mfano wa fito hizo mbili, ufalme wa kusini ulikuwa mamlaka ya chini kwa uhusiano na ufalme wa juu uliokuwa kaskazini. Ugeuzi uliowakilishwa wakati fito hizo mbili zilipounganishwa ulihitaji kwamba ufalme wa kusini urejeshwe katika nafasi yake ya kuwa kichwa. Ulipaswa kugeuzwa kuwa wa ufalme wa kaskazini, kwa kuwa ndipo uliunganishwa na mfalme wa kweli wa kaskazini, na ukaunganishwa na ukumbi wa enzi wa ufalme wa kweli wa kaskazini.

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.

Kwa sababu hii, ufalme wa kaskazini ulifika tu hadi 1798, na Yohana aliambiwa aache ua wa nje, ambao nao ulifika tu hadi 1798. Ufalme wa kusini ungeunganishwa na fimbo ya miaka elfu mbili na mia tatu kwa kuwasili kwa malaika wa tatu, lakini ufalme wa kaskazini ungefikia mwisho wakati muunganiko wa Uungu na ubinadamu ulikamilishwa ndani ya vyumba viwili vya hekalu ambavyo kisha Yohana alipima. Ufalme wa kaskazini uliunganishwa kwa kiunganishi cha arobaini na sita na ufalme wa kusini, wakati wa kuwasili kwa malaika wa tatu, lakini haukuungana moja kwa moja na 1844, kama ulivyofanya ufalme wa kusini.

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.

Ufalme wa kusini ulihusishwa na hekalu la miaka arobaini na sita, na pia na muunganiko wa Uungu na ubinadamu uliowakilishwa na miaka mia mbili na ishirini. Ufalme wa kaskazini mnamo 1798 uliashiria kuwekwa kwa msingi wa hekalu la miaka arobaini na sita, lakini hapo ndipo ulipomalizikia, kwa kuwa, kama msingi, uliwakilisha mwili ambao Kristo alikuwa ameuchukua juu yake, na mwili wake ulichinjwa tangu kuwekwa misingi ya ulimwengu. Mahekalu yote ni ishara zinazoweza kubadilishana, na kuwekwa kwa msingi wa miaka arobaini na sita mnamo 1798 hutambulisha mwili wake wa kibinadamu, na hitimisho la ile miaka arobaini na sita mnamo 1844 hutambulisha Uungu wake.

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.

Jeshi lililokanyagwa hadi mwaka 1798 halikuwa mahali patakatifu pa Mungu, ingawa mahali patakatifu pa Mungu paliwakilishwa kana kwamba panakanyagwa katika kipindi hicho cha wakati; lakini ukanyagaji huo ulikuwa ukitekelezwa katika ufalme wa kusini, ambako Mungu alikuwa amechagua Yerusalemu, paweke mahali patakatifu pake na jina lake. Jeshi lililokuwa limekanyagwa liliwakilisha Mataifa; liliwakilisha mwili.

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, “mara saba” ya miaka elfu saba ya wanadamu kukanyagwa na dhambi ilianza. Wakati huo, Mwanakondoo aliyechinjwa tangu kuwekwa misingi ya dunia alitoa ngozi za kondoo kufunika uchi wenye dhambi wa wanadamu. Kukanyagwa kwa wanadamu kulipofikia kikomo mwaka 1798, Mwanakondoo, ambaye ndiye msingi na mjenzi wa kila uwakilishi uliotakaswa wa hekalu, alichinjwa tena. Hapo ndipo ufalme wa kaskazini, na hekalu la kibinadamu lililowakilishwa ndani yake, vilikoma.

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.

Mwaka 1798 ndipo mpinga Kristo bandia aliuawa baada ya kutoa ushuhuda wake wa kishetani kwa miaka mitatu na nusu ya kinabii, ambayo ilianza alipotiwa mamlaka mwaka 538, na iliyotanguliwa na miaka thelathini ya maandalizi iliyoanza mwaka 508. Hilo lilikuwa uigaji wa kishetani wa miaka thelathini ya maandalizi ya Kristo, iliyoanza kwa kuzaliwa kwake, ikaisha alipotiwa mamlaka alipobatizwa, na baada ya hapo akatoa ushuhuda wake kwa miaka mitatu na nusu halisi mpaka alipofikia hatua ambapo Mwanakondoo aliyechinjwa tangu kuwekwa misingi ya dunia alisulubishwa. Ndipo ikatimia ahadi yake kwamba pindi hekalu litakapoharibiwa, ataliinua ndani ya siku tatu.

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.

Yeye ndiye ambaye angefufua hekalu la mwili wake, kwa kuwa ni nguvu za Uungu wake ndizo zilizofanikisha ufufuo, maana Uungu wake haukufa wakati wa kusulubiwa, bali ni ubinadamu wake ndiyo uliokufa msalabani, kwa maana haiwezekani Mungu 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.

> 'Mimi ndimi ufufuo na uzima' (Yohana 11:25). Yeye ambaye alisema, 'Naiweka roho yangu, ili niipate tena' (Yohana 10:17), alitoka kaburini katika uzima uliokuwa ndani yake. Ubinadamu ulikufa; uungu haukukufa. Katika uungu wake, Kristo alikuwa na uwezo wa kuvunja minyororo ya mauti. Anatangaza kwamba ana uzima ndani yake wa kuwahuisha awatakao. Ujumbe Teule, kitabu 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.

Mnamo 1798, hekalu la kibinadamu, makazi ya “ufalme wa kaskazini”, lilifikia kikomo, kwa kuwa, kama ishara ya asili ya chini, halikuweza kubadilishwa hadi ufufuo katika Kuja kwa Pili. Hata hivyo, lilitambua msingi wa ile miaka arobaini na sita wakati Kristo alipoliinua hekalu ambalo lingeweza kubadilishwa, lililowakilishwa na ufalme wa kusini, ambalo lilikuwa ishara ya nguvu za juu za akili, ambazo hubadilishwa mara tu mwenye dhambi anapohesabiwa haki.

> “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.

> Juu ya msingi ambao Kristo mwenyewe alikuwa ameuweka, mitume walijenga kanisa la Mungu. Katika Maandiko, mfano wa ujenzi wa hekalu hutumiwa mara kwa mara kuonyesha ujenzi wa kanisa. Zekaria anamrejelea Kristo kama Chipukizi atakayejenga hekalu la Bwana. Anazungumza juu ya Mataifa wakisaidia katika kazi hiyo: 'Walioko mbali watakuja na kujenga katika hekalu la Bwana;' na Isaya atangaza, 'Wana wa wageni watajenga kuta zako.' 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.

> Akiandika kuhusu ujenzi wa hekalu hili, Petro anasema, "Kwa yeye mkimjia, kama jiwe lililo hai, lililokataliwa kweli na wanadamu, lakini limechaguliwa na Mungu, tena lenye thamani, nanyi pia, kama mawe yaliyo hai, mnajengwa kuwa nyumba ya kiroho, ukuhani mtakatifu, mpate kutoa dhabihu za kiroho, zipendezazo kwa Mungu kwa njia ya Yesu Kristo." 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.

> Katika machimbo ya ulimwengu wa Wayahudi na wa Mataifa, mitume walifanya kazi kwa bidii, wakitoa mawe ya kuwekwa juu ya msingi. Katika barua yake kwa waumini wa Efeso, Paulo alisema, 'Basi sasa ninyi si wageni tena wala wahamiaji, bali ni wananchi pamoja na watakatifu, na watu wa nyumbani mwa Mungu; mmejengwa juu ya msingi wa mitume na manabii, naye Yesu Kristo mwenyewe ndiye jiwe kuu la pembeni; katika yeye jengo lote limeungamanishwa pamoja, hukua kuwa hekalu takatifu katika Bwana; katika yeye ninyi nanyi mnajengwa pamoja kuwa maskani ya Mungu katika Roho.' Waefeso 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.

> Na kwa Wakorintho aliandika: ‘Kwa kadiri ya neema ya Mungu iliyopewa mimi, kama mwashi mwenye hekima, niliweka msingi, na mwingine anajenga juu yake. Lakini kila mtu na aangalie jinsi anavyojenga juu yake. Maana hakuna mtu awezaye kuweka msingi mwingine kuliko ule uliokwisha kuwekwa, yaani Yesu Kristo. Basi ikiwa mtu atajenga juu ya msingi huu kwa dhahabu, fedha, vito vya thamani, miti, majani, mabua; kazi ya kila mtu itadhihirika; maana siku ile itaidhihirisha, kwa kuwa kwa moto hufunuliwa; na moto wenyewe utaijaribu kazi ya kila mtu ilivyo.’ 1 Wakorintho 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.

> Mitume walijenga juu ya msingi thabiti, yaani Mwamba wa Milele. Kwa msingi huu walileta mawe waliyoyatoa ulimwenguni. Wajenzi hawakufanya kazi bila vikwazo. Kazi yao ilifanywa kuwa ngumu sana na upinzani wa maadui wa Kristo. Ililazimu wapambane na udini, ubaguzi, na chuki za wale waliokuwa wakijenga juu ya msingi wa uongo. Wengi waliotenda kazi kama wajenzi wa kanisa wangefananishwa na wajenzi wa ukuta katika siku za Nehemia, ambao juu yao imeandikwa: 'Wale waliokuwa wakijenga ukutani, na wale waliobeba mizigo, pamoja na wale waliopakia, kila mmoja kwa mkono mmoja alifanya kazi hiyo, na kwa mkono mwingine alishika silaha.' Nehemia 4:17. Matendo ya Mitume, 595, 596.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “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.

> Anguko la mwanadamu lilijaza mbingu yote huzuni. Ulimwengu ambao Mungu alikuwa ameuumba ulikuwa umeharibiwa na laana ya dhambi, na ulikaliwa na viumbe waliohukumiwa kwa mateso na mauti. Hakukuonekana njia ya kuponyoka kwa wale waliokiuka sheria. Malaika wakaacha nyimbo zao za sifa. Katika kumbi zote za mbinguni kulikuwa na maombolezo kwa uharibifu uliosababishwa na dhambi.

> “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 Mungu, Kamanda mtukufu wa mbinguni, aliguswa na huruma kwa ajili ya wanadamu walioanguka. Moyo wake ulijaa huruma isiyo na kikomo wakati majonzi ya dunia iliyopotea yalipoinuka mbele Yake. Lakini upendo wa kimungu ulikuwa umetunga mpango ambao kwa njia yake mwanadamu angeweza kukombolewa. Sheria ya Mungu iliyovunjwa ilidai uhai wa mwenye dhambi. Katika ulimwengu wote alikuwapo mmoja tu ambaye angeweza, kwa niaba ya mwanadamu, kutosheleza madai yake. Kwa kuwa sheria ya kimungu ni takatifu kama Mungu mwenyewe, ni mmoja tu aliye sawa na Mungu ndiye angeweza kufanya upatanisho kwa uvunjaji wa sheria hiyo. Hakuna yeyote isipokuwa Kristo ambaye angeweza kumkomboa mwanadamu aliyeanguka kutoka chini ya laana ya sheria na kumrudisha tena katika upatanifu na Mbingu. Kristo angejibebesha hatia na aibu ya dhambi, dhambi iliyokuwa chukizo mbele za Mungu Mtakatifu kiasi kwamba ilipaswa kumtenganisha Baba na Mwana Wake. Kristo angefikia vilindi vya mateso ili kuokoa jamii iliyoangamia.

> “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.

> Mbele za Baba alisihi kwa niaba ya mwenye dhambi, wakati jeshi la mbinguni likisubiri matokeo kwa hamu kali ambayo maneno hayawezi kueleza. Iliendelea kwa muda mrefu mazungumzo hayo ya fumbo—'shauri la amani' (Zekaria 6:13) kwa ajili ya wana wa wanadamu walioanguka. Mpango wa wokovu uliwekwa kabla ya kuumbwa kwa dunia; kwa maana Kristo ni 'Mwanakondoo aliyechinjwa tangu kuwekwa misingi ya dunia' (Ufunuo 13:8); hata hivyo ilikuwa mapambano, hata kwa Mfalme wa ulimwengu, kumtoa Mwana wake afe kwa ajili ya kizazi chenye hatia. Lakini 'Kwa maana jinsi hii Mungu aliupenda ulimwengu, hata akamtoa Mwanawe wa pekee, ili kila amwaminiye asipotee, bali awe na uzima wa milele.' Yohana 3:16. Ee, fumbo la ukombozi! Upendo wa Mungu kwa ulimwengu ambao haukumpenda! Ni nani awezaye kujua kina cha upendo ule 'upitao maarifa'? Katika dahari zisizo na mwisho, akili zisizokufa, zikijitahidi kufahamu fumbo la upendo huo usioeleweka, zitastaajabu na kuabudu.

> “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.

> "Mungu alipaswa kudhihirishwa katika Kristo, 'akiupatanisha ulimwengu na nafsi yake.' 2 Wakorintho 5:19. Mwanadamu alikuwa ameshushwa sana na dhambi hata ikawa haiwezekani kwake, ndani yake mwenyewe, kuingia katika upatano na Yeye ambaye asili yake ni usafi na wema. Lakini Kristo, baada ya kumkomboa mwanadamu kutoka katika hukumu ya sheria, angeweza kumpa nguvu za kimungu ziungane na juhudi za kibinadamu. Hivyo basi, kwa toba kwa Mungu na imani katika Kristo, wana wa Adamu walioanguka wangeweza tena kuwa 'wana wa Mungu.' 1 Yohana 3:2." Patriarki na Manabii, 63, 64.

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