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

Incwadi kaDaniyeli - Inombolo Ikhulu Namashumi Amahlanu Nanye

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

Uphawu LweThempeli: Ukwembula Izimfihlakalo Zokuxhumana Kwaphezulu Nokwabantu

Author

Jeff Pippenger

Published

March 22, 2024

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The two sticks are joined together to become one temple. Forty-six being the symbol of the temple, and it is forty-six years that separates the northern kingdom’s captivity, from the southern kingdom’s captivity. When the trampling down of the sanctuary and host is accomplished at the time of the end in 1798, it is forty-six years that joins the two sticks into a temple. From 723 BC to 677 BC, the temple was torn down and trampled upon. In 1798 the trampling down ended and by 1844, a temple had been erected. There they were to become one nation, with one king, and cease to sin for eternity. That was the plan, but the rebellion of 1863 pushed the plan back to 2001.

Izinduku ezimbili zihlanganiswa ndawonye zibe yithempeli elilodwa. Inani elithi amashumi amane nesithupha liyisifanekiselo sethempeli, futhi yiminyaka engamashumi amane nesithupha ehlukanisa ukuthunjwa kombuso wasenyakatho nokuthunjwa kombuso waseningizimu. Lapho ukunyathelwa phansi kwendawo engcwele nebutho sekufezekile ngesikhathi sokuphela ngo-1798, yiminyaka engamashumi amane nesithupha ehlanganisa lezo zinduku ezimbili zibe yithempeli. Kusukela ku-723 BC kuya ku-677 BC, ithempeli ladilizwa futhi lanyathelwa phansi. Ngo-1798 ukunyathelwa phansi kwaphela, futhi ngo-1844 kwase kumiswe ithempeli. Lapho kwakufanele babe yisizwe esisodwa, benenkosi eyodwa, futhi bayeke ukona kuze kube phakade. Leyo kwakuyicebo, kodwa ukuhlubuka kwango-1863 kwahlehlisela lelo cebo ku-2001.

Paul identifies the church as the body, and Christ as the head, and Paul uses the body as a symbol of the flesh. The flesh and the body are interchangeable terms for Paul.

UPawulu uchaza ibandla njengomzimba, noKristu njengekhanda, futhi uPawulu usebenzisa umzimba njengophawu lwenyama. Inyama nomzimba kungamagama ashintshanayo kuPawulu.

> For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. Romans 8:13.

> Ngokuba uma niphila ngokwenyama, niyakufa; kodwa uma nina ngoMoya nibulala izenzo zomzimba, niyakuphila. Roma 8:13.

The design of the human temple is based upon the design of God’s temple. The body, which is the Church, equates to the flesh in an individual’s temple. In the temple of an individual, the mind is the head, and the body is the flesh.

Umklamo wethempeli lomuntu usekelwe phezu komklamo wethempeli likaNkulunkulu. Umzimba, oyibandla, ulingana nenyama ethempelini lomuntu ngamunye. Ethempelini lomuntu ngamunye, ingqondo iyinhloko, kanti umzimba uyinyama.

> For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

> Ngokuba singamalungu omzimba wakhe, enyameni yakhe, nasemathanjeni akhe. Ngenxa yalokho indoda iyakushiya uyise nonina, inamathele kumkayo, futhi laba bobabili bayakuba nyamanye. Le yimfihlakalo enkulu; kepha ngikhuluma ngoKristu nangebandla. Efesu 5:30–32.

The temple which John was to measure, when the sounding of the seventh angel marked the beginning of the work of finishing the mystery of God, was God’s temple, but man’s temple was created in the image of God’s temple. They are interchangeable symbols. Moses was on the mount for forty-six days when he was shown the pattern that he was to use when raising up the earthly tabernacle. The pattern was taken from the heavenly temple.

Ithempeli uJohane ayemelwe ukuyilinganisa, lapho ukukhala kwecilongo kwengelosi yesikhombisa kwakuphawula ukuqala komsebenzi wokuphetha imfihlakalo kaNkulunkulu, kwakuyithempeli likaNkulunkulu; kodwa ithempeli lomuntu ladalwa ngomfanekiso wethempeli likaNkulunkulu. Lezi ziyizimpawu ezingasetshenziswa ngokushintshana. UMose wayesentabeni izinsuku ezingamashumi amane nesithupha lapho eboniswa isibonelo ayemelwe ukusisebenzisa ekwakheni ithabernakele lasemhlabeni. Leso sibonelo sathathwa ethempelini lasezulwini.

Christ was the heavenly temple, manifested in the flesh, and He represents the pattern of the human temple, for men were created in His image. For this reason, the pattern of the human temple is represented with forty-six chromosomes.

UKristu wayeyithempeli lasezulwini, ebonakaliswe enyameni, futhi umelela isibonelo sethempeli lomuntu, ngokuba abantu badalwa ngomfanekiso wakhe. Ngenxa yalesi sizathu, isibonelo sethempeli lomuntu simelelwa ngama-chromosome angamashumi amane nesithupha.

The temples are prophetically interchangeable. Thus, the temple John was told to measure consisted of only two apartments, with no courtyard. The first apartment represents the human temple, the church (the bride), the nation, the body, which is the flesh. The second apartment represents the divine temple, the bridegroom, the king, the head, which is the mind. The promise of the everlasting covenant that is accomplished for the one hundred and forty-four thousand in the last days, has been illustrated by the two sticks of Ezekiel chapter thirty-seven. It has been illustrated by John’s temple, which consists of two apartments. It has been illustrated by Paul’s specific definitions of the mystery of Christ in the believer, the hope of glory.

Amathempeli ayashintshana ngokwesiprofetho. Ngakho-ke, ithempeli uJohane ayetshelwe ukulilinganisa lalinezingxenye ezimbili kuphela, lingenalo igceke. Ingxenye yokuqala imele ithempeli lomuntu, ibandla (umlobokazi), isizwe, umzimba, okuyinyama. Ingxenye yesibili imele ithempeli lobuNkulunkulu, umkhwenyana, inkosi, ikhanda, okuyingqondo. Isithembiso sesivumelwano esiphakade esigcwaliselwa abayizinkulungwane eziyikhulu namashumi amane nane ezinsukwini zokugcina, sibonisiwe ngezinti ezimbili zikaHezekeli isahluko samashumi amathathu nesikhombisa. Sibonisiwe ngethempeli likaJohane, elinezingxenye ezimbili. Sibonisiwe ngezincazelo eziqondile zikaPawulu ngemfihlakalo kaKristu okholweni, ithemba lenkazimulo.

The work of sealing the one hundred and forty-four thousand is the work of permanently combining Divinity with humanity. That work is accomplished during the sounding of the Seventh Trumpet. That combination is represented, line upon line, in a variety of ways in the Scriptures. The work of justification and sanctification are the theological terms for the work. Justification is the work of Christ as our Substitute, and the work of sanctification is the work of Christ as our Example. Justification represents our title for heaven and sanctification represents our fitness for heaven. Both those works are brought to the believer by the presence of the Holy Spirit. That work is represented as the writing of God’s law upon the hearts and minds of those who are accepted into the everlasting covenant.

Umsebenzi wokubekwa uphawu kwabayiikhulu namashumi amane nane ezinkulungwane ungumsebenzi wokuhlanganisa ubuNkulunkulu nobuntu ngendlela engenakuguqulwa. Lowo msebenzi ufezwa ngesikhathi sokukhala kwecilongo lesiKhombisa. Lokho kuhlanganiswa kuvezwa, umugqa phezu komugqa, ngezindlela ezihlukahlukene emiBhalweni. Umsebenzi wokulungisiswa nowokungcweliswa yizigama zetheoloji zalowo msebenzi. Ukulungisiswa kungumsebenzi kaKristu njengoMmeli wethu, kanti umsebenzi wokungcweliswa ungumsebenzi kaKristu njengesibonelo sethu. Ukulungisiswa kumelela ilungelo lethu lasezulwini, kanti ukungcweliswa kumelela ukufaneleka kwethu lasezulwini. Yomibili leyo misebenzi ilethwa ekholweni ngobukhona boMoya oNgcwele. Lowo msebenzi umelelwa njengokubhalwa komthetho kaNkulunkulu ezinhliziyweni nasezingqondweni zalabo abamukelwe esivumelwaneni saphakade.

The “mind” represents the apartment in the temple, where the head resides. The mind is what is called the higher nature, as opposed to the flesh, which is the lower nature. The mind is represented by our thoughts, the flesh is represented by our feelings.

“Ingqondo” imele ikamelo ethempelini, lapho ikhanda lihlala khona. Ingqondo iyikho okubizwa ngokuthi yimvelo ephakeme, ngokuphambene nenyama, okuyimvelo ephansi. Ingqondo imelwa yimicabango yethu, inyama imelwa yimizwa yethu.

> “Many experience needless unhappiness. They take their minds from Jesus, and center them too much upon self. They magnify small difficulties, and talk discouragements. They are guilty of the great sin of needless repining over God’s providences. For all that we have and are, we are indebted to God. He has given us powers, that, to a certain extent, are similar to those which he himself possesses; and we should labor earnestly to develop these powers, not to please and exalt self, but to glorify him.

> “Abaningi babhekana nosizi olungadingekile. Basusa izingqondo zabo kuJesu, bazigxilise ngokweqile kubo uqobo. Benza izinkinga ezincane zibonakale zinkulu, bakhulume okudikibalisa inhliziyo. Banecala lesono esikhulu sokukhononda ngokungadingekile ngezindlela zokuphatha kukaNkulunkulu. Ngakho konke esinakho nesiyikho, sikweleta uNkulunkulu. Usinike amandla okuthi, ngezinga elithile, afane nalawo yena uqobo anawo; ngakho kufanele sisebenze ngokuzimisela okukhulu ukuze siwathuthukise la mandla, kungabi ukuze sijabulise futhi siphakamise uqobo, kodwa ukuze simkhazimulise.”

> “We should not allow our minds to be swayed from allegiance to God. Through Christ we may and should be happy, and should acquire habits of self-control. Even the thoughts must be brought into subjection to the will of God, and the feelings under the control of reason and religion. Our imagination was not given us to be allowed to run riot and have its own way, without any effort at restraint and discipline. If the thoughts are wrong, the feelings will be wrong; and the thoughts and feelings combined make up the moral character. When we decide that as Christians we are not required to restrain our thoughts and feelings, we are brought under the influence of evil angels, and invite their presence and their control. If we yield to our impressions and allow our thoughts to run in a channel of suspicion, doubt, and repining, we shall be unhappy, and our lives will prove a failure.” Review and Herald, April 21, 1885.

> “Akufanele sivumele izingqondo zethu zinyakaziswe zisuswe ekwethembekeni kuNkulunkulu. NgoKristu singajabula futhi kufanele sijabule, futhi kufanele sizuze imikhuba yokuzithiba. Ngisho nemicabango kumele ilethwe ngaphansi kwentando kaNkulunkulu, nemizwa ibe ngaphansi kokulawulwa yingqondo nangenkolo. Umcabango wethu awusinikwanga ukuba uvunyelwe ugijime ngokuxokozela futhi uhambe ngendlela yawo, kungabikho mzamo wokuwuvimba nokuwuqeqesha. Uma imicabango ingalungile, imizwa nayo iyoba yimbi; futhi imicabango nemizwa kuhlangene kwakha isimilo sokuziphatha. Lapho sinquma ukuthi njengamaKristu akudingeki sivimbe imicabango nemizwa yethu, sibekwa ngaphansi kwethonya lezingelosi ezimbi, futhi simema ukuba khona kwazo nokusilawula kwazo. Uma sinikela emibonweni yethu futhi sivumele imicabango yethu igijime emzileni wokusola, wokungabaza, nowokukhononda, siyoba ngabangenanjabulo, futhi ukuphila kwethu kuyobonakala kuyisehluleki.” Review and Herald, April 21, 1885.

Thoughts and feelings combined make up moral character. Our character is made up of a lower and a higher nature, the mind is the higher nature, and if the thoughts of the mind are sanctified, our feelings will be sanctified. This is because the mind is the higher controlling nature of the two nature’s which make up our humanity. The “powers,” that were designed as part of our being, are “to a certain extent,” “similar to those which” Christ “possesses,” for we were created in His image, and we “should labor earnestly to develop” those “powers.”

Imicabango nemizwa kuhlangene kwakha isimilo sokuziphatha. Isimilo sethu sakhiwa yimvelo ephansi nemvelo ephakeme; ingqondo iyiyo imvelo ephakeme, futhi uma imicabango yengqondo ingcwelisiwe, nemizwa yethu iyakungcweliswa. Lokhu kungenxa yokuthi ingqondo iyona mvelo ephakeme ebusayo kule mvelo ezimbili ezakha ubuntu bethu. “Amandla” aklanywa njengengxenye yobukhona bethu, “ngokwezinga elithile,” “afanana nalawo” uKristu “anawo,” ngokuba sadalwa ngomfanekiso waKhe, futhi “kufanele sisebenze ngokukhuthala okukhulu ukuthuthukisa” lawo “mandla.”

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

Amandla ayingxenye yesimo esiphezulu, noma engqondo yomuntu, angukwahlulela, inkumbulo, unembeza, futhi ikakhulukazi intando.

> “Many are inquiring, ‘How am I to make the surrender of myself to God?’ You desire to give yourself to Him, but you are weak in moral power, in slavery to doubt, and controlled by the habits of your life of sin. Your promises and resolutions are like ropes of sand. You cannot control your thoughts, your impulses, your affections. The knowledge of your broken promises and forfeited pledges weakens your confidence in your own sincerity, and causes you to feel that God cannot accept you; but you need not despair. What you need to understand is the true force of the will. This is the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.

> “Abaningi bayabuza bathi, ‘Ngingazinikela kanjani mina uqobo kuNkulunkulu?’ Nifisa ukuzinikela kuYe, kodwa nibuthakathaka emandleni okuziphatha, nisekugqilazweni kokungabaza, futhi nibuswa yimikhuba yempilo yenu yesono. Izithembiso nezinqumo zenu zinjengezintambo zesihlabathi. Aninakuyilawula imicabango yenu, iminqweno yenu ephuthumayo, nemizwelo yenu. Ukwazi kwenu ukuthi izithembiso zenu zephukile nezibopho zenu zilahlekile kwenza buthakathaka ukwethemba kwenu ubuqotho benu siqu, futhi kunenza nizizwe sengathi uNkulunkulu akanakunamukela; kodwa akumelwe nilahle ithemba. Okudingeka nikuqonde ngamandla eqiniso amandla entando. Lawa ngamandla abusayo esimweni somuntu, amandla okunquma, noma okukhetha. Konke kuncike ekusebenzeni okulungile kwentando. Amandla okukhetha uNkulunkulu uwaphe abantu; ngawabo ukuba bawasebenzise. Aninakuyiguqula inhliziyo yenu, aninakuthi ngokwenu ninike uNkulunkulu uthando lwayo; kodwa ningakhetha ukumkhonza. Ningamnikeza intando yenu; khona uyakusebenza kini ukuba nithande nokwenza ngokwentokozo yaKhe enhle. Kanjalo yonke imvelo yenu iyakulethwa ngaphansi kokubuswa nguMoya kaKristu; imizwa yenu iyakugxila kuYe, imicabango yenu iyakuvumelana naYe.

> “Desires for goodness and holiness are right as far as they go; but if you stop here, they will avail nothing. Many will be lost while hoping and desiring to be Christians. They do not come to the point of yielding the will to God. They do not now choose to be Christians.

> “Izifiso zokulunga nezobungcwele zilungile ngokwezinga ezihamba ngalo; kodwa uma uma lapha, azisoze zasiza ngalutho. Abaningi bayolahleka besenethemba futhi benesifiso sokuba ngamaKristu. Abafiki ezingeni lokunikela intando kuNkulunkulu. Abakakhethi manje ukuba ngamaKristu.

> “Through the right exercise of the will, an entire change may be made in your life. By yielding up your will to Christ, you ally yourself with the power that is above all principalities and powers. You will have strength from above to hold you steadfast, and thus through constant surrender to God you will be enabled to live the new life, even the life of faith.” Steps to Christ, 47, 48.

> “Ngokusetshenziswa okufanele kwentando, kungafezwa uguquko oluphelele empilweni yakho. Ngokunikela intando yakho kuKristu, uzihlanganisa namandla angaphezu kwayo yonke imibuso namandla. Uyakuba namandla avela phezulu okukubamba uqine, futhi ngaleyo ndlela, ngokuzinikela okuqhubekayo kuNkulunkulu, uyokwazi ukuphila impilo entsha, yebo, impilo yokukholwa.” Steps to Christ, 47, 48.

The power of the will is the “governing power” in the nature of man, and the governor is located in the apartment of the human temple that is allied “with the power that is above all principalities and powers.” The place where the union of Divinity with humanity occurs in the human temple is the citadel of the soul. Every human has a citadel, and it is either occupied by Christ, or the arch enemy of Christ.

Amandla entando angamandla “abusayo” esimweni somuntu, futhi umbusi utholakala egumbini lethempeli lomuntu elihlangene “namandla angaphezu kwazo zonke izikhulu namandla.” Indawo lapho ukuhlanganiswa kobuNkulunkulu nobuntu kwenzeka khona ethempelini lomuntu iyinqaba yomphefumulo. Wonke umuntu unenqaba, futhi igcwele uKristu, noma isitha esikhulu sikaKristu.

> “When Christ takes possession of the citadel of the soul, the human agent becomes one with him. And he who is one with Christ, maintaining his unity, enthroning him in the heart, and obeying his commands, is safe from the snares of the wicked one. United to Christ, he gathers to himself the graces of Christ, and consecrates strength and efficiency and power to the Lord in winning souls to him. By co-operation with the Saviour he becomes the instrument through which God works. Then when Satan comes, and strives to take possession of the soul, he finds that Christ has made him stronger than the strong man armed.” Review and Herald, December 12, 1899.

> “Lapho uKristu ethatha ubukhosi benqaba yomphefumulo, isisebenzi esingumuntu siba munye naye. Futhi lowo omunye noKristu, egcina ubunye bakhe, embeka esihlalweni sobukhosi enhliziyweni, futhi elalela imiyalo yakhe, uphephile ezingibeni zomubi. Ehlanganiswe noKristu, uziqoqela kuye umusa kaKristu, futhi unikezela amandla nokusebenza kahle namandla eNkosini ekuzuzeni imiphefumulo ukuba ize kuye. Ngokubambisana noMsindisi uba yisixhobo uNkulunkulu asebenza ngaso. Khona-ke lapho uSathane efika, ezama ukuthatha ubukhosi bomphefumulo, ufica ukuthi uKristu umenze waba namandla kunendoda enamandla ehlomile.” Review and Herald, December 12, 1899.

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

Inqaba yomphefumulo iyinhliziyo nengqondo yomuntu. Isithembiso sesivumelwano esisha sikhomba izithembiso ezintathu eziyisisekelo kumkholwa. Uthenjiswa ukuba abe nezwe lokuhlala kulo, njengoba iNsimu yase-Edene yayinjalo ku-Adamu no-Eva, yona eyabe imelela izwe lesithembiso esivumelwaneni saKhe no-Israyeli wasendulo, lona futhi elalimelela izwe elingokomoya lenkazimulo lika-Israyeli ongokomoya, futhi lokho kokuthathu konke kunikeza ubufakazi, umugqa phezu komugqa, ngesithembiso somhlaba owenziwe musha, sabo abanqobayo njengoba Yena anqoba.

When Adam and Eve sinned, they were “scattered” out of the Garden of Eden for “seven times”, and it is after seven millennia that the earth is made new, and the garden of Eden is restored. The scattering of ancient Israel for “seven times,” was typified by the scattering of Adam and Eve. The covenant promises a land to dwell in, and it was the promise of Eden restored. The trampling down of the sanctuary and the host represents the progressive escalation of sin within the human family that began with the sin of Adam.

Lapho u-Adamu no-Eva bona, “bahlakazelwa” baphuma eNsimini yase-Edene “izikhathi eziyisikhombisa”, futhi kungemva kwezinkulungwane zeminyaka eziyisikhombisa lapho umhlaba wenziwa ube musha, neNsimi yase-Edene ibuyiselwe. Ukuhlakazwa kuka-Israyeli wasendulo “izikhathi eziyisikhombisa,” kwakufanekiselwa ukuhlakazwa kuka-Adamu no-Eva. Isivumelwano sithembisa izwe lokuhlala kulo, futhi kwakuyisithembiso se-Edene ebuyiselwe. Ukunyathelwa phansi kwendlu engcwele kanye nebutho kumelela ukwanda okuqhubekayo kwesono phakathi komndeni wesintu okwaqala ngesono sika-Adamu.

The other two promises of the covenant are that the faithful will receive a new body and a new mind, even the mind of Christ. The body is the flesh, the lower nature, and in relation to Christ it is the church. The mind is the higher nature, it is what Sister White identifies as the “citadel of the soul.” Paul clearly teaches that we receive the mind of Christ at the moment we accept the requirements of the gospel, when we are justified. He also teaches that we do not receive a new and glorified body until the Second Coming.

Ezinye izithembiso ezimbili zesivumelwano zithi abathembekileyo bayokwamukela umzimba omusha nengqondo entsha, yona kanye ingqondo kaKristu. Umzimba uyinyama, imvelo ephansi, futhi maqondana noKristu uyibandla. Ingqondo iyimvelo ephakeme; yilokho uDadewethu White akuchaza ngokuthi “inqaba yomphefumulo.” UPawulu ufundisa ngokucacile ukuthi samukela ingqondo kaKristu ngesikhathi samukela izimfuno zevangeli, lapho silungisiswa. Uphinde afundise ukuthi asiwamukeli umzimba omusha nokhazinyulisiwe kuze kube Sekufikeni Kwesibili.

> Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. 1 Corinthians 15:51–56.

> Bhekani, nginibonisa imfihlakalo; asiyikulala sonke, kodwa sonke siyakuguqulwa, ngomzuzwana, ngokucwayiza kweso, ekhaleni lokugcina; ngokuba icilongo liyakukhala, nabafileyo bayakuvuswa bengenakonakala, nathi siyakuguqulwa. Ngokuba lokhu okonakalayo kumelwe ukwembatha ukungonakali, nalokhu okufayo kumelwe ukwembatha ukungafi. Ngakho-ke lapho lokhu okonakalayo sekwembathe ukungonakali, nalokhu okufayo sekwembathe ukungafi, khona-ke kuyakugcwaliseka izwi elilotshiwe lokuthi, Ukufa kumuncwe ekunqobeni. Kuphi, wena kufa, ubuhlungu bakho? Liphi, wena thuna, ukunqoba kwakho na? Ubuhlungu bokufa buyisono; namandla esono ngumthetho. 1 Korinte 15:51–56.

A doctrine, which John says identifies those who believe such fallacious teachings are antichrist, argues that Christ never accepted a body that was subject to the effects of sin that had began to impact the human family from Adam’s sin onward.

Imfundiso, uJohane athi ikhomba ukuthi labo abakholwa yizimfundiso ezinjalo eziyinkohliso bangumphikukristu, iphikisa ngokuthi uKristu akazange neze amukele umzimba owawungaphansi kwemiphumela yesono eyaqala ukuthinta umndeni wesintu kusukela esonweni sika-Adamu kuya phambili.

> And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

> Futhi wonke umoya ongavumi ukuthi uJesu Kristu usefikile enyameni awuveli kuNkulunkulu; futhi lowo ngumoya womphikukristu, enezwa ngawo ukuthi uyakufika; futhi nanje usukhona kakade ezweni. 1 Johane 4:3.

The wine of Babylon (antichrist) that teaches the “Immaculate Conception”, claims that Mary was made perfect, as were Adam and Eve before sin, in order that the birth of Jesus would be based upon a conception of divinity (the Holy Spirit), with perfect humanity (Mary.) The false doctrine of the Immaculate Conception is not addressing when Jesus was conceived in Mary’s womb, but how Mary was conceived with the perfection of Adam and Eve. To suggest that the flesh Christ took upon Himself when He came to redeem man was sinless flesh, which did not contain the effects of heredity is a teaching of antichrist.

Iwayini laseBabiloni (umphikukristu) elifundisa “UkuKhulelwa Okungenasici”, lithi uMariya wenziwa waba ngophelele, njengoba kwakunjalo ngo-Adamu no-Eva ngaphambi kwesono, ukuze ukuzalwa kukaJesu kusekelwe ekukhulelweni kobuNkulunkulu (uMoya oNgcwele), kanye nobuntu obuphelele (uMariya.) Imfundiso yamanga yokuKhulelwa Okungenasici ayikhulumi ngokuthi uJesu wakhulelwa nini esibelethweni sikaMariya, kodwa ngokuthi uMariya wakhulelwa kanjani enokuphelela kuka-Adamu no-Eva. Ukusikisela ukuthi inyama uKristu azembathisa yona lapho efika ukuhlenga umuntu yayiyinyama engenasono, eyayingaphethe imiphumela yofuzo, kuyimfundiso yomphikukristu.

> For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

> Ngokuba abangakhohlisi abaningi bangenile ezweni, abangavumi ukuthi uJesu Kristu weza enyameni. Lowo ungumkhohlisi nomphikukristu. 2 Johane 1:7.

When Christ was resurrected inspiration carefully points out that He then had a glorified body. His resurrection represented the resurrection of the righteous at the Second Coming, and it is there that we receive the covenant promise of a new body.

Lapho uKristu evuswa kwabafileyo, ugqozi luqaphelisa ngokucophelela ukuthi ngaleso sikhathi wayesenomzimba okhazinyulisiwe. Ukuvuka kwakhe kwabafileyo kwakumele ukuvuka kwabalungileyo ekuFikeni kwesibili, futhi kulapho samukela khona isithembiso sesivumelwano somzimba omusha.

> “The time had come for Christ to ascend to His Father’s throne. As a divine conqueror He was about to return with the trophies of victory to the heavenly courts. Before His death He had declared to His Father, ‘I have finished the work which Thou gavest Me to do.’ John 17:4. After His resurrection He tarried on earth for a season, that His disciples might become familiar with Him in His risen and glorified body. Now He was ready for the leave-taking. He had authenticated the fact that He was a living Saviour. His disciples need no longer associate Him with the tomb. They could think of Him as glorified before the heavenly universe.” The Desire of Ages, 829.

> “Isikhathi sase sifikile sokuba uKristu anyukele esihlalweni sobukhosi sikaYise. Njengomnqobi wobuNkulunkulu wayesezobuyela ezinkantolo zasezulwini ephethe izindondo zokunqoba. Ngaphambi kokufa Kwakhe wayememezele kuYise wathi, ‘Ngiwuqedile umsebenzi onginike wona ukuba ngiwenze.’ Johane 17:4. Emva kokuvuka Kwakhe wahlala emhlabeni isikhashana, ukuze abafundi Bakhe bajwayelane Naye emzimbeni Wakhe ovusiweyo nowakhazinyuliswa. Manje wayesekulungele ukubavalelisa. Wayeseqinisekisile iqiniso lokuthi wayenguMsindisi ophilayo. Abafundi Bakhe babengasadingi ukumphatha njengohlotshaniswa nethuna. Babengase becabange Ngaye njengosekhazinyulisiwe phambi kwendawo yonke yasezulwini.” The Desire of Ages, 829.

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

Isithembiso sesivumelwano, sezwe lokuhlala kulo, sigcwaliseka emhlabeni owenziwe musha, lapho i-Edene ibuyiselwa futhi “izikhathi eziyisikhombisa” (iminyaka eyizinkulungwane eziyisikhombisa), ukusakazeka kobuntu buka-Adamu wokuqala sekuphelile. Isithembiso sesivumelwano somzimba omusha nowenziwe wakhazimula sinikezwa ekufikeni kwesibili, ngokuphazima kweso.

> “The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

> “Indaba yaseBetlehema iyisihloko esingasoze saphela. Kuyo kufihlwe ‘ukujula kwengcebo kokubili kokuhlakanipha nokwazi kukaNkulunkulu.’ Roma 11:33. Siyamangala ngomhlatshelo woMsindisi ngokushintshanisa isihlalo sobukhosi sasezulwini nomkhombe, kanye nobungane bezingelosi ezikhonzayo nezilwane zesibaya. Ukuziqhenya komuntu nokuzethemba kwakhe kusolwa phambi kwakhe. Nokho lokhu kwakuyisiqalo kuphela sokuzithoba kwakhe okumangalisayo. Kwakuyoba ukuhlazeka okucishe kube okungapheli ngeNdodana kaNkulunkulu ukuthatha imvelo yomuntu, ngisho nangesikhathi u-Adamu esema ebumsulweni bakhe e-Edene. Kodwa uJesu wamukela ubuntu ngesikhathi uhlanga lwesintu selwenziwa buthakathaka yiminyaka eyizinkulungwane ezine yesono. Njengayo yonke ingane ka-Adamu, wamukela imiphumela yokusebenza komthetho omkhulu wofuzo. Ukuthi le miphumela yayiyini kuboniswa emlandweni wokhokho bakhe basemhlabeni. Weza nalolo fuzo ukuze ahlanganyele usizi lwethu nezilingo zethu, nokuba asinike isibonelo sempilo engenasono.” The Desire of Ages, 48.

When a man meets the requirements of the gospel, he then and there receives a new mind, even the mind of Christ, but the body, or as Paul also calls it the flesh, is changed at the Second Coming. The lower nature, which consists of the feelings, is not eliminated at conversion. Those feelings, which are one part of the moral character, remain until the Second Coming. Those feelings represent the emotional system, that are associated with the hormonal system. They represent the senses that are associated with the nervous system. All the elements of man’s lower nature that are considered as feelings, are divided into two basic categories. One type of feeling is the tendencies that we inherited from our ancestors, and the other types of feelings are cultivated tendencies which we developed by our own choices.

Lapho umuntu ehlangabezana nezimfuneko zevangeli, khona manjalo wemukela ingqondo entsha, yebo ingqondo kaKristu; kodwa umzimba, noma njengoba noPawulu ewubiza ngokuthi inyama, uguqulwa ekuFikeni kwesibili. Imvelo ephansi, eyakhiwa yimizwa, ayisuswa ekuphendukeni. Leyo mizwa, eyingxenye eyodwa yesimilo sokuziphatha, isala kuze kube ukuFika kwesibili. Leyo mizwa imelela uhlelo lwemizwa yomzwelo oluhambisana nohlelo lwamahomoni. Imelela izinzwa ezihambisana nohlelo lwezinzwa. Zonke izingxenye zemvelo ephansi yomuntu ezithathwa njengemizwa zihlukaniswa zibe yizigaba ezimbili eziyisisekelo. Uhlobo olulodwa lwemizwa luyizinkambiso esazizuza ngokuzidla kokhokho bethu njengefa, kanti olunye uhlobo lwemizwa luyizinkambiso esazikhulisa thina ngokwethu ngezinketho zethu.

Some inherited tendencies are simply part of the human design, and some types of inherited tendencies are to do evil. The cultivated types of feelings are what we establish by our own choices, and the inherited tendencies are transmitted by “the great law of heredity.”

Ezinye izimo ezithambekele ezingokwemvelo ezizuzwe njengefa ziyingxenye nje yokwakheka kobuntu bomuntu, kanti ezinye izinhlobo zezimo ezithambekele ezizuzwe njengefa zingezokwenza okubi. Izinhlobo zemizwa ezikhuliswayo yilezo esizimisela zona ngokuzikhethela kwethu, kanti izimo ezithambekele ezizuzwe njengefa zidluliselwa “ngomthetho omkhulu wefa.”

Jesus “accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” With the results of four thousand years of the working of the great law of heredity, Jesus always kept those tendencies in subjection by the exercise of His will, and He never once participated in cultivating any sinful feelings.

UJesu “wamukela ubuntu ngesikhathi isintu sase sibe buthakathaka ngenxa yeminyaka eyizinkulungwane ezine yesono. Njengawo wonke umntwana ka-Adamu wamukela imiphumela yokusebenza komthetho omkhulu wofuzo. Ukuthi leyo miphumela yayiyini kuboniswa emlandweni wokhokho Bakhe basemhlabeni. Weza enjalo ngofuzo ukuze ahlanganyele osizini nasezilingweni zethu, futhi asinike isibonelo sokuphila okungenasono.” Enemiphumela yeminyaka eyizinkulungwane ezine yokusebenza komthetho omkhulu wofuzo, uJesu wayehlala egcina leyo mikhuba ithotshiwe ngokusebenzisa intando Yakhe, futhi akazange nakanye ahlanganyele ekukhuliseni noma yimiphi imizwa yesono.

Had Jesus accepted a human body, as represented by Adam and Eve before they sinned, without the accepting the results of the weakening of humanity that had occurred over four thousand years of degradation, then He would not have provided an Example, of how every child of God can overcome.

Ukuba uJesu wayethathe umzimba wobuntu, njengalokho okwakumelwe ngu-Adamu no-Eva ngaphambi kokuba bone, ngaphandle kokwamukela imiphumela yokubuthaka kobuntu okwase kwenzekile phakathi neminyaka engaphezu kwezinkulungwane ezine yokonakala, khona-ke wayengeke anikeze iSibonelo sokuthi wonke umntwana kaNkulunkulu anganqoba kanjani.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “Many look on this conflict between Christ and Satan as having no special bearing on their own life; and for them it has little interest. But within the domain of every human heart this controversy is repeated. Never does one leave the ranks of evil for the service of God without encountering the assaults of Satan. The enticements which Christ resisted were those that we find it so difficult to withstand. They were urged upon Him in as much greater degree as His character is superior to ours. With the terrible weight of the sins of the world upon Him, Christ withstood the test upon appetite, upon the love of the world, and upon that love of display which leads to presumption. These were the temptations that overcame Adam and Eve, and that so readily overcome us.

> “Abaningi babheka le mpi phakathi kukaKristu noSathane njengengenakho ukuthinta okukhethekile ezimpilweni zabo siqu; ngakho-ke kubo ayinantshisekelo enkulu. Kodwa ngaphakathi komkhakha wayo yonke inhliziyo yomuntu le mpikiswano iyaphindwa. Akekho oshiya imigqa yobubi aye enkonzweni kaNkulunkulu ngaphandle kokuhlangabezana nokuhlasela kukaSathane. Izilingo uKristu azamelana nazo yilezo thina esikuthola kunzima kakhulu ukuzinqoba. Zaphushwa phezu Kwakhe ngezinga elikhulu kakhulu njengoba isimilo saKhe siphakeme kunesethu. Ngesisindo esesabekayo sezono zomhlaba siphezu Kwakhe, uKristu wayimelana novivinyo mayelana nesifiso sokudla, mayelana nokuthanda izwe, nangalolo thando lokuziveza oluholela ekugabadeleni. Lezi kwakuyizilingo ezanqoba u-Adamu no-Eva, futhi ezisinqoba kalula kangaka nathi.

> “Satan had pointed to Adam’s sin as proof that God’s law was unjust, and could not be obeyed. In our humanity, Christ was to redeem Adam’s failure. But when Adam was assailed by the tempter, none of the effects of sin were upon him. He stood in the strength of perfect manhood, possessing the full vigor of mind and body. He was surrounded with the glories of Eden, and was in daily communion with heavenly beings. It was not thus with Jesus when He entered the wilderness to cope with Satan. For four thousand years the race had been decreasing in physical strength, in mental power, and in moral worth; and Christ took upon Him the infirmities of degenerate humanity. Only thus could He rescue man from the lowest depths of his degradation.

> “USathane wayeveze esonweni sika-Adamu njengobufakazi bokuthi umthetho kaNkulunkulu wawungenabulungisa, nokuthi wawungeke ulalelwe. Ebuntwini bethu, uKristu wayemelwe ukuhlenga ukwehluleka kuka-Adamu. Kodwa lapho u-Adamu ehlaselwa ngumlingi, kwakungekho nowodwa umphumela wesono phezu kwakhe. Wayemi ngamandla obuntu obuphelele, enobungqabavu obugcwele bengqondo nomzimba. Wayezungezwe inkazimulo yase-Edene, futhi wayenobudlelwano bensuku zonke nezidalwa zasezulwini. Kwakungenjalo ngoJesu lapho engena ehlane ukuba abhekane noSathane. Iminyaka eyizinkulungwane ezine uhlanga lwesintu lwalulokhu lwehla ngamandla omzimba, ngamandla engqondo, nangokubaluleka kokuziphatha; futhi uKristu wazithwesa ubuthakathaka bobuntu obonakele. Kungaleyo ndlela kuphela ayengamhlenga umuntu ekujuleni okuphansi kakhulu kokwehliswa kwakhe isithunzi.”

> “Many claim that it was impossible for Christ to be overcome by temptation. Then He could not have been placed in Adam’s position; He could not have gained the victory that Adam failed to gain. If we have in any sense a more trying conflict than had Christ, then He would not be able to succor us. But our Saviour took humanity, with all its liabilities. He took the nature of man, with the possibility of yielding to temptation. We have nothing to bear which He has not endured.

> “Abaningi bathi kwakungenakwenzeka ukuba uKristu anqotshwe yisilingo. Ngakho wayengeke abekwe esimweni sika-Adamu; wayengeke anqobe ukunqoba u-Adamu ahluleka ukukuzuza. Uma thina nganoma iyiphi indlela sinokulwa okunzima kakhulu kunalokho uKristu aba nakho, khona-ke wayengeke akwazi ukusisiza. Kodwa uMsindisi wethu wathatha ubuntu, kanye nayo yonke imithwalo yabo. Wathatha imvelo yomuntu, kanye nokwenzeka kokuvumela isilingo. Asinakho lutho okumelwe siluthwale angazange alubekezelele.”

> “With Christ, as with the holy pair in Eden, appetite was the ground of the first great temptation. Just where the ruin began, the work of our redemption must begin. As by the indulgence of appetite Adam fell, so by the denial of appetite Christ must overcome. ‘And when He had fasted forty days and forty nights, He was afterward an hungered. And when the tempter came to Him, he said, If Thou be the Son of God, command that these stones be made bread. But He answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.’

> “KuKristu, njengakwababili abangcwele base-Edene, inkanuko yokudla yaba yisisekelo sesilingo sokuqala esikhulu. Lapho kanye ukubhujiswa kwaqala khona, umsebenzi wokuhlengwa kwethu kumelwe uqale khona. Njengokuba u-Adamu wawa ngokuzitika ngokwenkanuko yokudla, ngokunjalo uKristu kumelwe anqobe ngokuyinqaba inkanuko yokudla. ‘Kwathi esezile ukudla izinsuku ezingamashumi amane nobusuku obungamashumi amane, wagcina eselambile. Kwathi umlingi efika kuye, wathi, Uma uyiNdodana kaNkulunkulu, yala ukuba lawa matshe abe yizinkwa. Kepha yena waphendula wathi, Kulotshiwe ukuthi, Umuntu kayikuphila ngesinkwa sodwa, kodwa ngamazwi onke aphuma emlonyeni kaNkulunkulu.’”

> “From the time of Adam to that of Christ, self-indulgence had increased the power of the appetites and passions, until they had almost unlimited control. Thus men had become debased and diseased, and of themselves it was impossible for them to overcome. In man’s behalf, Christ conquered by enduring the severest test. For our sake He exercised a self-control stronger than hunger or death. And in this first victory were involved other issues that enter into all our conflicts with the powers of darkness.” The Desire of Ages, 117.

> “Kusukela esikhathini sika-Adamu kuze kube sesikaKristu, ukuzitika ngokwakho kwakwandisile amandla ezinkanuko nezifiso, kwaze kwaba yilapho kwase kucishe kube nokubusa okungenamkhawulo. Kanjalo abantu base bewohlokile futhi beguliswa, futhi kwakungenakwenzeka ukuba ngokwabo banqobe. Ngenxa yomuntu, uKristu wanqoba ngokukhuthazelela uvivinyo olunzima kakhulu. Ngenxa yethu Wabonakalisa ukuzithiba okunamandla kunendlala noma ukufa. Futhi kulokhu kunqoba kokuqala kwakuhilelekile nezinye izindaba ezingena kuzo zonke izingxabano zethu namandla obumnyama.” The Desire of Ages, 117.

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