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

Incwadi kaDaniyeli - Ikhulu elinamashumi amahlanu anesibini

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

Umfuziselo Weentonga Ezimbini ZikaHezekile: Uhambo Oludlula Esiprofetweni NasekuHlangulweni

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.

Sicinga ngomgca kaHezekile isahluko samashumi amathathu anesixhenxe, othi kuqala uchaze ukuvakala kwexilongo lesixhenxe kunye nesigidimi esiya eLawodike, esizisa umkhosi wabalikhulu elinamashumi amane anesine amawaka. Emva koko uHezekile uyawuphinda aze awandlise loo mgca ngokungenisa ukudityaniswa kweentonga ezimbini zobukumkani basentla nabasentla bomzantsi bakwaSirayeli, njengomzekeliso wenkqubo ekudityaniswa ngayo ubuThixo nobuntu ngexesha lokuvakala kweXilongo leSixhenxe. Zakuba ezo zizwe zimbini zidityanisiwe zaba luhlanga lunye, uHezekile ubonisa ukuba zinokumkani phezu kwazo, aze ke aphathe umnqophiso ongunaphakade, ongumnqophiso ogqitywe nabalikhulu elinamashumi amane anesine amawaka, ngoxa egxininisa ukuba abo bantu bomnqophiso bemihla yokugqibela baya kuba nendlu engcwele kaThixo phakathi kwabo ngonaphakade.

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.

Songeze kuloo mgca umsebenzi kaYohane wokulinganisa itempile ngowe-1844, ngaloo ndlela ufuzisela umlinganiso wokugqibela owaqalayo ngoSeptemba 11, 2001. Olo lunganiso lukwaphathwa nguZekariya, oquka ukuba umlinganiso wenzeka xa uThixo ephinda ekhetha iYerusalem njengesixeko sokubeka kuso igama laKhe. Sizoba isifaniso phakathi kwezinto ezakha itempile, neentonga ezimbini zobukumkani basentla nabasemazantsi bakwaSirayeli. Umsebenzi kaKristu wokudibanisa ubuThixo baKhe nobuntu babalikhulu elinamashumi amane anesine amawaka umelwe kwiziprofeto ezibini zeminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini yokusasazwa okwehliselwa phezu kobukumkani basentla nabasemazantsi, ngokunxulumana nesiprofeto seminyaka engamawaka amabini anamakhulu amathathu.

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.

Ukuqonda oko iintonga zikaHezekile ezikumelayo emsebenzini wevangeli kufuna ukuqonda okusisiseko kwevangeli. UKristu wamkela inyama yethu ewileyo emva kweminyaka engamawaka amane yobuthathaka obuzuzwe njengelifa, obadluliselwa kuye ngoMariya. NjengoMzekelo wethu, wabonakalisa ukuba ngokusetyenziswa kwentando Yakhe, inikelwe phantsi kwentando kaYise, sinokoyisa njengoko Woyisayo, ngokusebenzisa intando yethu iphantsi kwentando Yakhe. Intando yethu isetyenziswa, nokuba kukulunga okanye kububi, engqondweni yethu, eyinqaba yomphefumlo.

> “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.

> “Umfundi onqwenela ukufaka umsebenzi weethemu ezimbini kwithemu enye, akafanele kuvunyelwa ukuba enze ngokokwakhe kulo mbandela. Ukuzimisela ukwenza umsebenzi ophindwe kabini kuthetha, kwabaninzi, ukunyanzeliswa ngokugqithisileyo kwengqondo, nokungahoywa komthambo womzimba ofanelekileyo. Akukho ngqiqweni ukucinga ukuba ingqondo inokubamba ize icolise ukugqithiswa kokutya kwengqondo, yaye kusisono esikhulu ngokunjalo ukondla ingqondo ngokugqithiseleyo njengokuba kunjalo ukuthwalisa amalungu okwetyisa umthwalo, unike isisu ithuba lokungaphumli. Ingqondo iyinqaba yomntu ephela, yaye imikhwa engalunganga yokutya, yokunxiba, okanye yokulala, ichaphazela ingqondo, ize ithintele ukufikelela koko umfundi akunqwenelayo,—uqeqesho olulungileyo lwengqondo. Naliphi na ilungu lomzimba elingaphathwa ngenkathalo liya kuthumela umyalezo wokwenzakala kwalo engqondweni. Kufanele kusetyenziswe umonde omkhulu nokuzingisa ekufundiseni ulutsha indlela yokulondoloza impilo yalo. Kufanele lwazi kakuhle ngalo mbandela, ukuze izihlunu namalungu onke omzimba omelezwe aze aqeqeshwe ngendlela yokuba, ekwenzeni ngokuzithandela okanye ngokungazithandeli, iziphumo zibe yeyona mpilo intle, nengqondo ihlaziyeke ukuze ikwazi ukumelana nomthwalo wokufunda.” 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.

Umsebenzi womnqophiso ongunaphakade kukubhala umthetho kaThixo ezintliziyweni zethu nasezingqondweni zethu, yaye zombini intliziyo yethu nengqondo yethu zimi “kwinqaba yemiphefumlo yethu,” engubuchopho bethu.

> “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.

> “Ingqondo yendoda okanye yomfazi ayihli ngephanyazo isuka ebunyulu nasebungcweleni iye ekonakaleni, ekuboleni, nasekubulaleni umthetho. Kuthabatha ixesha ukuguqula okobuntu kube kokobuthixo, okanye ukuthoba abo benziwe ngokomfanekiselo kaThixo babe ngaboburhalarhume okanye abangabakaSathana. Ngokubukela siyaguqulwa. Nangona umntu enziwe ngokomfanekiselo woMdali wakhe, unako ukuyiqeqesha ingqondo yakhe ngendlela yokuba isono awayekade esicekisa sibe mnandi kuye. Xa eyeka ukulinda nokuthandaza, uyayeka nokulinda inqaba, intliziyo, aze azibandakanye esonweni nasekubulaleni umthetho. Ingqondo iyathotywa, yaye akunakwenzeka ukuyiphakamisa iyikhuphe ekonakaleni ngoxa isaqeqeshwa ukuba ibakhobokise amandla okuziphatha nawokuqonda, ize iwabeke phantsi kweminqweno erhabaxa ngakumbi. Imfazwe engapheliyo nxamnye nengqondo yenyama mayigcinwe; yaye kufuneka sincedwe yimpembelelo esulungekisayo yobabalo lukaThixo, eya kutsalela ingqondo phezulu ize iyiqhelanise nokucamngca ngezinto ezinyulu nezingcwele.” 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.

“Ingqondo,” “intliziyo,” “ubuchopho” “yinqaba yomphefumlo.” Inqaba yindawo enqatyisiweyo emele ukukhuselwa ukuze isono singangeni.

> “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.

> “Emthandazweni waKhe kuYise, uKristu wanika ihlabathi isifundo esifanele ukukrolwa engqondweni nasemphefumlweni. ‘Obu ke bubomi obungunaphakade,’ watsho Yena, ‘bokuba bakwazi Wena, unguThixo oyinyaniso wena wedwa, noYesu Kristu, omthumileyo Wena.’ Yohane 17:3. Le yimfundo eyinyaniso. Inika amandla. Ulwazi olufunyanwa ngamava ngoThixo nangoYesu Kristu amthumileyo, luguqula umntu abe semfanekisweni kaThixo. Lumnika umntu ulawulo phezu kwakhe ngokwakhe, luzisa yonke intshukumisa nayo yonke inkanuko yendalo esezantsi phantsi kolawulo lwamandla aphezulu engqondo. Lumenza lowo unalo abe ngunyana kaThixo nendlalifa yezulu. Lumngenisa kubudlelane nengqondo yoNgenasiphelo, lummvulela ubuncwane obutyebileyo bendalo iphela.” 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.

“Amandla aphezulu” amelwe ukusetyenziswa ukulawula nokuthobela “iimpembelelo neenkanuko zendalo ephantsi.” Amandla aphezulu abekwe engqondweni, yaye “lunxibelelwano nengqondo yoNgapheliyo,” olo “luguqula umntu abe ngumfanekiselo kaThixo.” Ngexesha lokutywinwa kwabalikhulu elinamashumi amane anesine amawaka, umfanekiselo werhamncwa uyasekwa kudidi olunye, aze umfanekiselo kaKristu usekwe kolunye udidi. Oko kufezekisa olo guquko lunxibelelwano lweengqondo. Abo banengqondo yenyama, okanye yasesinyameni, njengoko uPawulos eyichaza, benza umfanekiselo wenyama—irhamncwa. Abo bafikelele engqondweni kaKristu, benza umfanekiselo kaKristu. Isithembiso somnqophiso sesokuba sinokufikelela engqondweni kaKristu ekuguqukeni, nangona sonke sazalwa sinengqondo yenyama.

> 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.

> Le ngqondo mayibe kuni, eyayikwakuKristu Yesu: owathi, ekwimo kaThixo, akakugqala njengokuphanga ukulingana noThixo; kodwa wazenza ongento, waza wathabatha imo yomkhonzi, wenziwa wafana nabantu; yaye efumaneke ekwimo njengomntu, wazithoba, waza waba ngolulamelayo kwada kwasekufeni, kwanakukufa kwasemnqamlezweni. Filipi 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.

Simelwe ukuba sibe nengqondo kaKristu ngaphakathi kwethu, njengoko yayikwanjalo nakuKristu, kuba sadalwa ngokomfanekiso waKhe. Kodwa asinayo loo ngqondo; sinengqondo yenyama, ethengiselwe phantsi kwesono.

> 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.

> Ngoko ke ngoku akukho kugwetywa kwabo bakuKristu Yesu, abangahambi ngokwenyama, kodwa ngokoMoya. Kuba umthetho woMoya wobomi okuKristu Yesu undikhulule emthethweni wesono nokufa. Kuba oko umthetho wawungenako ukukwenza, ngenxa yokuba wawubuthathaka ngenyama, uThixo, ngokuthumela uNyana wakhe ngenkangeleko yenyama enesono, nangenxa yesono, wasigweba isono enyameni: ukuze ubulungisa bomthetho buzalisekiswe kuthi, thina singahambiyo ngokwenyama, kodwa ngokoMoya. Kuba abo baphila ngokwenyama banyamekela izinto zenyama; kodwa abo baphila ngokoMoya banyamekela izinto zoMoya. Kuba ukunyamekela ngokwenyama kukufa; kodwa ukunyamekela ngokoMoya bubomi noxolo. Ngenxa yokuba ingqondo yenyama ilutshaba kuThixo; kuba ayithobeli emthethweni kaThixo, yaye ayinakukwazi nokukwazi. Ngoko ke abo basenyameni abanakumkholisa uThixo. Ke nina anisenyameni, nikukoMoya, ukuba okunene uMoya kaThixo uhleli kuni. Ke ukuba umntu akanaye uMoya kaKristu, akangowakhe. Ke ukuba uKristu ungaphakathi kuni, umzimba ufile ngenxa yesono; kodwa uMoya bubomi ngenxa yobulungisa. Roma 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.

Ukuba ngowoMoya bubomi, yaye ukuba ngowenyama kukufa. Inyama yindalo esezantsi; ingumthombo weemvakalelo zethu. Le ndalo yenyama esezantsi imele ilawulwe yindalo ephakamileyo, nto leyo efezekiswa ngokusebenza kwentando yethu phantsi kokuzithoba kuMoya oyiNgcwele. Iingqondo zethu eziphakamileyo zobunyama zingaguqulwa apha ngoku, kodwa indalo yethu esezantsi imele ilinde ukuBuya kweSibini ukuze itshintshwe.

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.

Iintonga ezimbini zikaHezekile zichaza intonga emelwa njengentendelezo, yaye loo ntonga yafikelela esiphelweni sayo ngowe-1798. Yayahlulwe ngokugqibeleleyo yiminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yobuqaba obunyathela umkhosi phantsi, kwaneminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yobupopu obunyathela umkhosi phantsi. Loo ntonga yayingameli ukunyathelwa phantsi kwengcwele kaThixo, kuba ingcwele kaThixo yayikubukumkani basemazantsi. Umkhosi owanyathelwa phantsi bubuqaba nangobupopu, wawuyitempile yomntu, kodwa ngokunxulumene nobukumkani basemazantsi wawungumzimba, yaye ubukumkani basemazantsi yayiyindawo uThixo awakhetha ukubeka kuyo intloko. Ubukumkani basemantla babungumzimba, ubukumkani basemazantsi babuyintloko.

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.

Amacandelo amabini eminyaka eliwaka elinamakhulu amabini anamashumi amathandathu obukumkani basentla, ayemela iindlela ezimbini ezahlukeneyo eziya esonweni etempileni yomzimba, njengoko zimelwe zizimo ezizuzw’ ilifa nezo zikhuliswayo. Ubuhedeni babungumfuziselo wezimo ezizuzw’ ilifa zesono etempileni yomzimba, yaye ukwamkelwa ngobuPapal yam inkolo yobuhedeni, kumela izimo ezikhuliswayo eziya esonweni. Kuzo zombini ezi meko, itempile yomzimba yayinganakuguqulwa kude kube kukuBuya kweSibini, ngoko ke intonga yobukumkani basentla yanabela kuphela kude kube ngu-1798, yaye xa uYohane waxelelwa ukuba alinganise itempile, loo ntonga yayimele ishiywe ngaphandle.

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.

Igama elithi “uguquko” lithetha ukuguqulwa okanye utshintsho ukusuka kwesinye isimo okanye imeko ukuya kwesinye. Xa uAdam noEva bonayo, “beguqulwa” besuka kwimo yabo yokuqala, kuba babedalwe begqibelele, benziwe ngokomfanekiso kaThixo, amandla aphezulu elawula amandla asezantsi. Xa bonayo, “beguqulwa” baba zizidalwa apho amandla asezantsi athabatha ulawulo phezu kwamandla aphezulu. Basidlulisela eso simo kubo bonke abayinzala yabo.

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.

Kobudlelane bobuprofeti beentonga ezimbini zikaHezekile, iNkosi yakhetha iYerusalem ukuba ibe yintloko, ikomkhulu apho ukumkani wayehlala khona. Yayimele ukuba ligunya eliphezulu. Kumzekeliso weentonga ezimbini ubukumkani basemzantsi babuligunya elisezantsi ngokunxulumene nobukumkani obuphezulu obungasentla. Uguquko olumelwa xa ezo ntonga zimbini zazimele ukudityaniswa, lwalufuna ukuba ubukumkani basemzantsi bubuyiselwe kwindawo yabo njengentloko. Babumele baguqulelwe kubukumkani basentla, kuba ngoko babedityaniswe nokumkani wenene wasentla, baze badityaniswe negumbi letrone lobukumkani benene basentla.

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.

Ngenxa yesi sizathu, ubukumkani basemantla bafikelela kuphela ku-1798, yaye uYohane waxelelwa ukuba ayeke intendelezo, eyafikelela kuphela ku-1798. Ubukumkani basemazantsi babeya kudityaniswa nentonga yeminyaka engamawaka amabini anamakhulu amathathu ngokufika kwengelosi yesithathu, kodwa ubukumkani basemantla babuya kuphela njengoko ukudityaniswa kobuThixo nobuntu kwazalisekiswa ngaphakathi kumagumbi amabini etempile awathi ke uYohane wawalinganisa. Ubukumkani basemantla babunxulunyaniswe ngobudlelane bamashumi amane anesithandathu nobukumkani basemazantsi, ekufikeni kwengelosi yesithathu, kodwa abuzange bunxulane ngokuthe ngqo no-1844, njengoko benzayo ubukumkani basemazantsi.

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.

Ubukumkani basemazantsi babunxulunyaniswa kokubini netempile yeminyaka engamashumi amane anesithandathu, kwanokudityaniswa kobuThixo nobuntu obumelwe yiminyaka engamakhulu amabini anamashumi amabini. Ubukumkani basemantla, ngo-1798, baphawula isiseko setempile yeminyaka engamashumi amane anesithandathu, kodwa baphelela apho, kuba, njengesiseko, babemela inyama uKristu awayeyithabathele kuye ngokwaKhe, yaye inyama yaKhe yabulawa kususela ekusekweni kwehlabathi. Zonke iitempile ziyimiqondiso enokutshintshiselana, yaye isiseko seminyaka engamashumi amane anesithandathu ngo-1798, sichaza inyama yaKhe yobuntu, yaye isiphelo saloo minyaka ingamashumi amane anesithandathu ngo-1844, sichaza ubuThixo baKhe.

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.

Umkhosi owawunyhashwe phantsi de kwangunyaka ka-1798 wawungeyongcwele kaThixo, nangona ingcwele kaThixo yayimelwe njengenyhashwa phantsi ngelo xesha, kodwa oko kunyhashwa phantsi kwakusenziwa ebukumkanini basezantsi, apho uThixo wayekhethe iYerusalem ukuba abeke khona ingcwele yaKhe negama laKhe. Umkhosi owawunyhashwe phantsi wawumela iiNtlanga; wawumela umzimba.

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.

Xa uAdam noEva bonayo, kwaqalisa “amaxesha asixhenxe” eeminyaka ezingamawaka asixhenxe apho uluntu lwalunyathelwa phantsi sisono. Ngelo xesha, iMvana eyaxhelwayo kwasekusekweni kwehlabathi yabonelela ngezikhumba zeemvana zokugubungela ubunqunu obunesono boluntu. Xa ukunyathelwa phantsi koluntu kwafikelela esiphelweni ngowe-1798, iMvana, eyisiseko nomakhi wayo yonke imifanekiso engcwalisiweyo yetempile, yabuya yaxhelwa. Apho ubukumkani basentla, netempile yoluntu emelwe apho, baphela.

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.

Ngowe-1798 kulapho umchasi-kaKristu wobuxoki wabulawayo emva kokuba enike ubungqina bakhe bobuSatana beminyaka emithathu enesiqingatha yesiprofeto, obaqala ngokuxhotyiswa kwakhe ngonyaka we-538, nto leyo eyandulelwa yiminyaka engamashumi amathathu yolungiselelo eyaqala ngonyaka we-508. Oko kwakukukopa kobuSatana kweminyaka engamashumi amathathu yolungiselelo lukaKristu eyaqala ekuzalweni kwaKhe, eyaphela ekuxhotyisweni kwaKhe, xa wabhaptizwayo, yaye emva koko wanikela ubungqina baKhe iminyaka emithathu enesiqingatha yokoqobo de wafikelela kwinqanaba apho iMvana eyaxhelwayo kwasekwasekwasekwa ihlabathi yabethelelwa emnqamlezweni. Ngoko ke sazaliseka isithembiso saKhe sokuba, yakuba itempile itshatyalalisiwe, wayeza kuyivusa ngemihla emithathu.

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.

Wayeya kuba nguye owawuya kuyivusa itempile yomzimba waKhe, kuba yayiligunya lobuThixo baKhe elalizalisekisa uvuko, kuba ubuThixo baKhe abuzange bufe ekubethelelweni emnqamlezweni, yayibubuntu baKhe obafa emnqamlezweni, kuba akunakwenzeka ukuba uThixo 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.

> “‘Ndim uvuko, kwanakubomi’ (Yohane 11:25). Lowo wayethe, ‘Ndibeka ubomi bam phantsi, ukuze ndibuye ndibuthabathe’ (Yohane 10:17), waphuma engcwabeni waya ebomini obabukuYe ngokwaKhe. Ubuntu bafa; ubuthixo abufanga. Kubuthixo baKhe, uKristu wayenamandla okuqhawula imixokelelwane yokufa. Uyavakalisa ukuba unobomi kuYe ngokwaKhe ukuze abaphilise abo athanda ukubaphilisa.” Selected Messages, incwadi 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.

Ngowe-1798, itempile yomntu, umkhosi “wobukumkani basentla,” yafikelela esiphelweni, kuba njengophawu lwemvelo esezantsi, yayinganakuguqulwa de kube luvuko ekubuyeni kwesibini. Noko ke, yabonakalisa isiseko seminyaka engamashumi amane anesithandathu awathi ngayo uKristu wayivusa itempile enokuguqulwa, emelwe bubukumkani basemazantsi, obabuphawu lwamandla aphezulu engqondo, aguqulwa kanye ngaloo mzuzu xa umoni egwetyelwa ubulungisa.

> “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.

> “Phezu kwesiseko awasibekayo uKristu ngokwaKhe, abapostile balakha ibandla likaThixo. EZibhalweni, umfanekiso wokwakhiwa kwetempile usetyenziswa rhoqo ukubonakalisa ukwakhiwa kwebandla. UZakariya ubhekisa kuKristu njengeSebe eliya kulakha itempile kaYehova. Uthetha ngeeNtlanga njengabancedisayo emsebenzini: ‘Abo bakude baya kuza bakhe etempileni kaYehova;’ yaye uIsaya uyabhengeza athi, ‘Oonyana babasemzini baya kwakha iindonga zakho.’ UZakariya 6:12, 15; UIsaya 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.

> Ebhala ngokwakhiwa kwale tempile, uPetros uthi, “Nisiza kuye, njengakwilitye eliphilileyo, elathi nangona lalaliwe ngabantu, kodwa lanyulwa nguThixo, laza laba lixabisekile, nani ke ngokunjalo, njengamatye aphilileyo, nakhiwa nibe yindlu yokomoya, ububingeleli obungcwele, ukuze ninyuse imibingelelo yokomoya, eyamkelekileyo kuThixo ngoYesu Kristu.” 1 Petros 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.

> “Kwimayini yehlabathi lamaYuda nelabahedeni abapostile basebenza, bekhupha amatye ukuze bawabeke phezu kwesiseko. Kwileta yakhe eya kumakholwa ase-Efese, uPawulos wathi, ‘Ngoko ke anisengabo abasemzini nabangabasemzini, kodwa ningabemi kunye nabangcwele, ningabendlu kaThixo; kwaye nakhiwe phezu kwesiseko sabapostile nabaprofeti, uYesu Kristu ngokwaKhe enguLitye leKona eliyiNtloko; ekukuyo sonke isakhiwo, sidityaniswe kakuhle kunye, sikhula sibe yitempile engcwele eNkosini: ekukuyo nani nakhiwa kunye, ukuze nibe yindawo yokuhlala kaThixo ngoMoya.’ Efese 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.

> “Kwaye kumaKorinte wabhala wathi: ‘Ngokobabalo lukaThixo endalunikwayo, njengomakhi oyincutshe, ndibekile isiseko, aze omnye akhe phezu kwaso. Ke kaloku makulowo nalowo aqaphele indlela akha ngayo phezu kwaso. Kuba akukho bani unokubeka esinye isiseko ngaphandle kweso sibekiweyo, esinguYesu Kristu. Ke ukuba umntu wakhe phezu kwesi siseko ngegolide, ngesilivere, ngamatye axabisekileyo, ngamaplanga, ngengca, ngeendiza; umsebenzi womntu wonke uya kubonakaliswa; kuba loo mini iya kuwuvakalisa, ngenxa yokuba iya kutyhilwa ngomlilo; yaye umlilo uya kuwuvavanya umsebenzi womntu wonke ukuba uloluphi na uhlobo lwawo.’ 1 Korinte 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.

> “Abapostile bakha phezu kwesiseko esiqinisekileyo, esiLiweni lamaXesha onke. Kwesi siseko bazisa amatye abawembayo ehlabathini. Abakhi abazange basebenze ngaphandle kwezithintelo. Umsebenzi wabo wenziwa waba nzima ngokugqithisileyo kukuchasana kweentshaba zikaKristu. Kwafuneka balwe nobandlululo benkolo, ukukhetha kwangaphambili, nentiyo yabo babakha phezu kwesiseko sobuxoki. Abaninzi ababesebenza njengabakheli bebandla babenokufaniswa nabakhi bodonga ngemihla kaNehemiya, ekubhalwe ngabo kwathiwa: ‘Abebakha eludongeni, nababethwala imithwalo, kwanabo babelayisha, elowo ngesinye sezandla zakhe wayesebenza emsebenzini, ngesinye isandla ebambe isixhobo sokulwa.’ Nehemiya 4:17.” IZenzo zaBapostile, 595, 596.

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “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.

> “Ukuwa komntu kwazalisa izulu lonke ngosizi. Ihlabathi awayelidalile uThixo lonakaliswa sisiqalekiso sesono, lahlalwa zizidalwa ezagwetyelwa intlungu nokufa. Kwabonakala kungekho ndlela yakusinda kwabo babewugqithile umthetho. Iingelosi zayeka iingoma zazo zokudumisa. Kuzo zonke iinkundla zasezulwini kwakukho ukulila ngenxa yentshabalalo awayeyizise isono.

> “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.

> “UNyana kaThixo, iNgqwayi-ngqwayi ezukileyo yasezulwini, wachukunyiswa lusizi ngenxa yoluntu oluwileyo. Intliziyo yaKhe yachukunyiswa yimfesane engenasiphelo xa iintsizi zehlabathi elilahlekileyo zaziphakama phambi kwaKhe. Kodwa uthando olungcwele lwaluyiqambile icebo ekunokuthi ngalo umntu ahlangulwe. Umthetho kaThixo owaphulwayo wawufuna ubomi bomoni. Kuyo yonke indalo iphela kwakukho mnye kuphela owayenokuthi, endaweni yomntu, anelise iimfuno zawo. Ekubeni umthetho ongcwele ungcwele njengoko noThixo ngokwaKhe engcwele, kwakunokubakho kuphela lowo ulingana noThixo owayenokwenza uxolelaniso ngenxa yokwaphulwa kwawo. Akukho namnye ngaphandle kukaKristu owayenokuhlangula umntu owileyo kwisiqalekiso somthetho aze ambuyisele kwakhona ekuvisisaneni neZulu. UKristu wayeza kuthwala phezu kwaKhe ityala nehlazo lesono—isono esikruqulayo kangangokuba kuThixo ongcwele kangaka simele sahlule uYise noNyana waKhe. UKristu wayeza kufikelela kwezona nzulu zentsizi ukuze asindise uhlanga olutshatyalalisiweyo.

> “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.

> “Phambi koYise Wamxolela ngenxa yomoni, ngoxa umkhosi wezulu wawulindele isiphumo ngenzondelelo yomdla engenakuvakaliswa ngamazwi. Lada lathabatha ixesha elide olo nxulumano luyimfihlakalo—‘icebo loxolo’ (Zekariya 6:13) ngenxa yoonyana babantu abawileyo. Icebo losindiso lalisele limisiwe ngaphambi kokudalwa kwehlabathi; kuba uKristu ‘uyiMvana exheliweyo kususela ekusekweni kwehlabathi’ (ISityhilelo 13:8); ukanti kwakulidabi, kwanakuKumkani wendalo iphela, ukunikezela ngoNyana waKhe ukuba afe ngenxa yohlanga olunetyala. Kodwa ‘uThixo walithanda ihlabathi, kangangokuba Wanikela ngoNyana waKhe okuphela kwamzeleyo, ukuze bonke abakholwayo kuYe bangatshabalali, kodwa babe nobomi obungunaphakade.’ Yohane 3:16. Owu, imfihlakalo yentlawulelo! uthando lukaThixo ngehlabathi elalingamthandi Yena! Ngubani onokuwazi ubunzulu bolo thando ‘budlula ukuqonda’? Kuzo zonke izizukulwana ezingapheliyo iingqondo ezingafiyo, zizama ukuqonda imfihlakalo yolo thando olungenakuqondwa, ziya kumangaliswa zize zinqule.”

> “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.

> “UThixo wayemele ukubonakaliswa kuKristu, ‘ebuyisela ihlabathi kuYe ngokwaKhe.’ 2 Korinte 5:19. Umntu wayesehliswe kangaka sisono kangangokuba kwakungenakwenzeka ukuba yena, ngokwakhe, eze avisisane naLowo imvelo yaKhe ikukucoceka nokulunga. Kodwa uKristu, emveni kokuba emkhulule umntu ekugwetyweni ngumthetho, wayenako ukumnika amandla angcwele ukuba ahlangane nomzamo womntu. Ngaloo ndlela, ngokuguquka kuThixo nangokholo kuKristu, abantwana baka-Adam abawileyo babenokuphinda kwakhona babe ‘ngoonyana bakaThixo.’ 1 Yohane 3:2.” Oobawo nooProfeti, 63, 64.

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