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

Incwadi kaDaniyeli - Inombolo Eyikhulu Namashumi Amahlanu Nambili

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

Uphawu Lwezinti Ezimbili ZikaHezekeli: Uhambo Oludabula Esiprofethweni Nasekuhlengweni

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.

Sicabangela umugqa kaHezekeli isahluko samashumi amathathu nesikhombisa, oqale ukhombise ukukhala kwecilongo lesikhombisa kanye nomlayezo oya eLawodikeya, okuletha ibutho lezinkulungwane eziyikhulu namashumi amane nane. Khona-ke uHezekeli uyaphinda futhi andise phezu kwalowo mugqa ngokwethula ukuhlanganiswa kwezinti ezimbili zemibuso yasenyakatho neyaseningizimu yakwa-Israyeli, njengomfanekiso wenqubo okuthi ngayo ubuNkulunkulu nobuntu buhlanganiswe ngesikhathi sokukhala kweCilongo lesiKhombisa. Lapho lezo zizwe ezimbili sezihlanganisiwe zaba yisizwe esisodwa, uHezekeli ukhomba ukuthi zinenkosi phezu kwazo, bese ebhekisa esivumelwaneni esiphakade, okuyisivumelwano esigcwaliswa nezinkulungwane eziyikhulu namashumi amane nane, ngesikhathi egcizelela ukuthi labo bantu besivumelwano bezinsuku zokugcina bayoba nendlu engcwele kaNkulunkulu phakathi kwabo kuze kube phakade.

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.

Sengeze kulowo mugqa umsebenzi kaJohane wokulinganisa ithempeli ngo-1844, ngaleyo ndlela kufanekiswa ukulinganisa kokugcina okwaqala ngoSepthemba 11, 2001. Lokho kulinganisa kubuye kukhulunywe ngakho nguZakariya, ohlanganisa nokuthi ukulinganisa kwenzeka lapho uNkulunkulu ephinda ekhetha iJerusalema njengomuzi wokubeka kuwo igama laKhe. Sidweba isifaniso phakathi kwezingxenye ezakha ithempeli, nezinti ezimbili zemibuso yasenyakatho neyaseningizimu yakwa-Israyeli. Umsebenzi kaKristu wokuhlanganisa ubuNkulunkulu baKhe nobuntu babayizinkulungwane eziyikhulu namashumi amane nane umelelwa eziprofethweni ezimbili zeminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili yokuhlakazwa okwehlelwa imibuso yasenyakatho neyaseningizimu, ngokuhlanganyela nesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu 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 ukuthi izinduku zikaHezekeli zimelelani emsebenzini wevangeli kudinga ukuqonda okuyisisekelo kwevangeli. UKristu wamukela inyama yethu ewileyo emva kweminyaka eyizinkulungwane ezine yobuthakathaka obuyifa, obadluliselwa Kuye ngoMariya. Njengesibonelo sethu, wabonakalisa ukuthi ngokusebenzisa intando yaKhe, izinikelwe entandweni kaYise, nathi singanqoba njengalokho anqoba ngakho, ngokusebenzisa intando yethu ithobele intando yaKhe. Intando yethu isetshenziswa, kungaba kokuhle noma kokubi, ebuchosheni bethu, obuyinqaba yomphefumulo.

> “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 ofisa ukufaka umsebenzi wezikhathi ezimbili zokufunda esikhathini esisodwa akufanele avunyelwe ukuba enze ngokwentando yakhe kulolu daba. Ukuzama ukwenza umsebenzi ophindwe kabili kusho, kwabaningi, ukucindezeleka ngokweqile kwengqondo, kanye nokunganakwa kokuzivocavoca komzimba okufaneleyo. Akunangqondo ukucabanga ukuthi ingqondo ingabamba futhi igaye ukudla kwengqondo okweqile, futhi kuyisono esikhulu ngokufanayo ukondla ngokweqile ingqondo njengoba kunjalo ukusindisa izitho zokugaya, unike isisu singatholi zikhathi zokuphumula. Ubuchopho buyinqaba yomuntu wonke, futhi imikhuba emibi yokudla, yokugqoka, noma yokulala ithinta ubuchopho, ivimbele ukufinyelelwa yilokho umfundi akufisayo,—ukuqeqeshwa okuhle kwengqondo. Noma iyiphi ingxenye yomzimba engaphathwa ngokucabangela iyodlulisa ukulimala kwayo ebuchosheni. Kufanele kuboniswe ukubekezela okukhulu nokuphikelela ekufundiseni intsha indlela yokulondoloza impilo yayo. Kufanele yazi kahle lolu daba, ukuze wonke umsipha nesitho kuqiniswe futhi kuqeqeshwe ngendlela yokuthi, ezenzweni zokuzithandela noma ezingazithandeli, kuvele impilo enhle kakhulu, nobuchopho buqiniswe ukuze bukwazi ukuthwala umthwalo 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 wesivumelwano esiphakade uwukubhala umthetho kaNkulunkulu ezinhliziyweni zethu nasezingqondweni zethu, futhi kokubili inhliziyo yethu nengqondo yethu kutholakala “enqabeni yemiphefumulo yethu,” okuyibuchopho 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 noma yowesifazane ayiwi ngomzuzwana isuke ebumsulweni nasebungcweleni iye ekonakaleni, ekuboleni, nasebugebengwini. Kuthatha isikhathi ukuguqula ubuntu bube ngobobunkulunkulu, noma ukwehlisa labo ababunjwe ngomfanekiso kaNkulunkulu babe ngabobudlova noma abangabakaSathane. Ngokubuka siyaguqulwa. Nakuba umuntu enziwe ngomfanekiso woMdali wakhe, angayiqeqesha ingqondo yakhe ngendlela yokuthi isono ayeke wasenyanya sibe mnandi kuye. Njengoba eyeka ukuqaphela nokukhuleka, uyeka nokugada inqaba, okuyinhliziyo, aze azibandakanye esonweni nasebugebengwini. Ingqondo iyadilizwa isithunzi sayo, futhi akunakwenzeka ukuyiphakamisa isuke ekonakaleni ngesikhathi isafundiswa ukugqilaza amandla okuziphatha nawobuhlakani nokuwafaka ngaphansi kwezinkanuko ezimbi kakhulu. Impi engapheli yokulwa nengqondo yenyama kufanele igcinwe; futhi kumelwe sisizwe yithonya elicwengayo lomusa kaNkulunkulu, eliyodonsela ingqondo phezulu futhi liyijwayeze ukuzindla ngezinto ezimsulwa 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,” “inhliziyo,” “ubuchopho” kuyiyo “inqaba yomphefumulo.” Inqaba iyisigodlo esiqinile okufanele silindwe 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 izwe isifundo okufanele siqoshwe engqondweni nasemphefumulweni. ‘Lokhu kungukuphila okuphakade,’ esho, ‘ukuba bazi Wena, uNkulunkulu oyedwa oqinisileyo, noJesu Kristu, Othume yena.’ Johane 17:3. Lokhu kuyimfundo yeqiniso. Inika amandla. Ukwazi uNkulunkulu noJesu Kristu ngokuhlangenwe nakho, lowo amthumileyo, kuguqula umuntu abe semfanekisweni kaNkulunkulu. Kunika umuntu amandla okuzibusa, kuletha yonke iminqweno yonke nezinkanuko zemvelo ephansi ngaphansi kokulawulwa ngamandla aphakeme engqondo. Kwenza umniniko wayo abe yindodana kaNkulunkulu nendlalifa yezulu. Kumngenisa ekuhlanganyeleni nengqondo yoNgapheliyo, futhi kumvulela ingcebo enothile yendawo yonke.” 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 aphakeme” kufanele asetshenziswe ukulawula nokuthobisa “izifiso nezinkanuko zemvelo ephansi.” Amandla aphakeme atholakala engqondweni, futhi “ukuhlanganyela nengqondo yoNgapheliyo,” yilokho “okuguqula umuntu abe semfanekisweni kaNkulunkulu.” Esikhathini sokubekwa uphawu sabayizinkulungwane eziyikhulu namashumi amane nane, umfanekiso wesilo wakheka kwelinye iqembu, kanti umfanekiso kaKristu wakheka kwelinye iqembu. Okufeza lolu shintsho ukuxhumana kwezingqondo. Labo abanengqondo yenyama, noma engokwenyama njengoba uPawulu eyichaza, bakha umfanekiso wenyama—wesilo. Labo asebefinyelele engqondweni kaKristu, bakha umfanekiso kaKristu. Isithembiso sesivumelwano sithi singafinyelela engqondweni kaKristu ekuphendukeni, nakuba 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.

> Lo mbono mawube kini, owawukhona nakuKristu Jesu; owathi, nakuba wayesesimweni sikaNkulunkulu, akakubonanga njengokuphanga ukuba alingane noNkulunkulu; kepha wazidela, wathatha isimo senceku, enziwa efana nabantu; kwathi esetholakele ngesimo njengomuntu, wazithoba, walalela kwaze kwaba sekufeni, yebo ukufa kwesiphambano. 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.

Kufanele sibe nomqondo kaKristu kithi, njengoba wawukhona nakuKristu, ngoba sadalwa ngomfanekiso waKhe. Kodwa asinawo lowo mqondo; sinomqondo wenyama, othengiswe ngaphansi 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.

> Ngakho-ke manje akusekho ukulahlwa kwabakuKristu Jesu, abangahambi ngokwenyama, kodwa ngokukaMoya. Ngokuba umthetho kaMoya wokuphila kuKristu Jesu ungikhululile emthethweni wesono nowokufa. Ngokuba lokho umthetho owawungenakukwenza, ngenxa yokuba wawubuthakathaka ngenyama, uNkulunkulu, ethuma iNdodana yakhe uqobo ifane nenyama yesono, nangenxa yesono, wasilahla isono enyameni; ukuze ukulunga komthetho kugcwaliseke kithi, thina esingahambi ngokwenyama, kodwa ngokukaMoya. Ngokuba abaphila ngokwenyama banaka izinto zenyama; kepha abaphila ngokukaMoya banaka izinto zikaMoya. Ngokuba ukunaka okwenyama kungukufa; kepha ukunaka okungokukaMoya kungukuphila nokuthula. Ngokuba ukunaka okwenyama kungubutha kuNkulunkulu; ngoba akuzithobi emthethweni kaNkulunkulu, futhi impela akunakuba njalo. Ngakho-ke abasenyameni abanakumthokozisa uNkulunkulu. Kepha nina anisenyameni, kodwa ningokaMoya, uma kambe uMoya kaNkulunkulu ehlala kini. Kepha uma umuntu engenawo uMoya kaKristu, lowo akasiye owakhe. Futhi uma uKristu ekini, umzimba ufile ngenxa yesono; kepha uMoya ungukuphila ngenxa yokulunga. 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 ngokoMoya kuyimpilo, futhi ukuba ngokwenyama kungukufa. Inyama iyimvelo ephansi; iyona umthombo wemizwa yethu. Leyo mvelo ephansi yenyama kufanele ibuswe yimvelo ephakeme, futhi lokhu kufezwa ngokusebenzisa intando yethu ngaphansi kokuzithoba kuMoya oNgcwele. Izingqondo zethu zenyama eziphakeme zingaguqulwa lapha namanje, kodwa imvelo yethu ephansi kufanele ilinde ukuBuya Kwesibili ukuze iguqulwe.

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.

Izinduku ezimbili zikaHezekeli zikhomba induku emelwe njengegceke, futhi leyo nduku yafinyelela esiphethweni sayo ngo-1798. Yayihlukaniswe ngokupheleleyo yiminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yobuqaba obunyathela phansi ibandla, kanye neminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yobupapa obunyathela phansi ibandla. Leyo nduku yayingamele ukunyathelwa phansi kwendlu engcwele kaNkulunkulu, ngoba indlu engcwele kaNkulunkulu yayisesembusweni waseningizimu. Ibandla elanyathelwa phansi ubuqaba nobupapa laliyithempeli elingabantu, kodwa maqondana nombuso waseningizimu laliyimizimba, futhi umbuso waseningizimu wawuyilapho uNkulunkulu akhetha khona ukubeka ikhanda. Umbuso wasenyakatho wawungumzimba, umbuso waseningizimu wawuyikhanda.

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.

Izigaba ezimbili zombuso wasenyakatho zeminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, zazimelela ukuthambekela okubili okuhlukahlukene esonweni ethempelini lomzimba, njengoba kumelwe ukuthambekela okuzuzwe njengefa nokuthambekela okwakhiwe ngokuzijwayeza. Ubuqaba babuyisibonakaliso sokuthambekela okuzuzwe njengefa esonweni ethempelini lomzimba, kanti ukwamukela kobupapa inkolo yobuqaba kumele ukuthambekela okwakhiwe esonweni. Kunoma yisiphi isimo, ithempeli lomzimba lalingeke liguqulwe kuze kube ukuBuya Kwesibili, ngakho induku yombuso wasenyakatho yanabela kuphela kwaze kwaba ngu-1798, futhi lapho uJohane etshelwa ukuba alinganise ithempeli, leyo nduku kwakufanele 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 “ukuphenduka” lisho ukuguqulwa noma ukushintshwa kusuka kwesinye isimo noma esimweni kuye kwesinye. Lapho u-Adamu no-Eva bona, “baphendulwa” basuka esimweni sabo sokuqala, ngokuba babedalwe bephelele, ngomfanekiso kaNkulunkulu, amandla aphakeme ebusa amandla aphansi. Lapho bona, “baphendulwa” baba yisidalwa lapho amandla aphansi athatha ukubusa phezu kwamandla aphakeme. Basidlulisela leso simo kubo bonke abantwana babo.

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.

Ebudlelwaneni besiprofetho bezinti ezimbili zikaHezekeli, iNkosi yakhetha iJerusalema ukuba libe yinhloko, inhloko-dolobha lapho inkosi yayihlala khona. Kwakufanele libe ngamandla aphakeme. Emfanekisweni wezinti ezimbili, umbuso waseningizimu wawungamandla aphansi maqondana nombuso ophakeme osenyakatho. Ukuphenduka okumelelwa lapho izinti ezimbili kwakufanele zihlanganiswe, kwakudinga ukuba umbuso waseningizimu ubuyiselwe esikhundleni sawo njengoyinhloko. Kwakufanele uphendukele embusweni wasenyakatho, ngokuba lapho wawusuhlanganiswe nenkosi yeqiniso yasenyakatho, futhi uxhumene negumbi lesihlalo sobukhosi lombuso weqiniso wasenyakatho.

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 yalesi sizathu, umbuso wasenyakatho wafinyelela kuphela ku-1798, futhi uJohane wayalwa ukuba ashiye igceke, elalifinyelela kuphela ku-1798. Umbuso waseningizimu wawuzohlanganiswa nenduku yeminyaka eyizinkulungwane ezimbili namakhulu amathathu ngokufika kwengelosi yesithathu, kodwa umbuso wasenyakatho wawuzophela lapho ukuhlanganiswa kobuNkulunkulu nobuntu sekufeziwe ngaphakathi kwamagumbi amabili ethempeli uJohane ayesewalinganisa. Umbuso wasenyakatho wawuxhunywe ngesixhumanisi samashumi amane nesithupha nombuso waseningizimu ekufikeni kwengelosi yesithathu, kodwa awuzange uxhumane ngokuqondile no-1844, njengoba kwenza umbuso waseningizimu.

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.

Umbuso waseningizimu wawuhlotshaniswa kokubili nethempeli leminyaka engamashumi amane nesithupha, kanye nokuhlanganiswa kobuNkulunkulu nobuntu okumelelwa yiminyaka engamakhulu amabili namashumi amabili. Umbuso wasenyakatho ngo-1798 waphawula isisekelo sethempeli leminyaka engamashumi amane nesithupha, kodwa khona lapho waphelela khona, ngokuba, njengesiseleko, wawumele inyama uKristu ayeyithathile phezu kwaKhe; futhi inyama yaKhe yabulawa kusukela ekusekelweni komhlaba. Wonke amathempeli ayizimpawu ezingashintshana, futhi isisekelo seminyaka engamashumi amane nesithupha ngo-1798 sikhomba inyama yaKhe yobuntu, kanti ukuphetha kwaleyo minyaka engamashumi amane nesithupha ngo-1844 kukhomba ubuNkulunkulu 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.

Ibutho elanyathelwa phansi kwaze kwaba ngu-1798 kwakungesilo ithempeli likaNkulunkulu, nakuba ithempeli likaNkulunkulu lavezwa njengelinyathelwa phansi ngaleso sikhathi; kodwa lokho kunyathelwa phansi kwakwenziwa embusweni waseningizimu, lapho uNkulunkulu ayekhethe khona iJerusalema ukuba abeke khona ithempeli lakhe negama lakhe. Ibutho elalenyatheliwe phansi lalimelela abeZizwe, lalimelela 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.

Lapho u-Adamu no-Eva bona, kwaqala “izikhathi eziyisikhombisa” zeminyaka eyizinkulungwane eziyisikhombisa lapho isintu sasinyathelwa phansi yisono. Ngaleso sikhathi, iWundlu elahlatshwa kusukela ekusekelweni kwezwe lanikeza izikhumba zewundlu ukuba zimboze ubunqunu obunesono besintu. Lapho ukunyathelwa phansi kwesintu kuphela ngo-1798, iWundlu, eliyisisekelo nomakhi wazo zonke izifanekiselo zethempeli ezingcwelisiwe, laphinde lahlatshwa. Lapho umbuso wasenyakatho, nethempeli lobuntu elalimelwe kuwo, kwaphela khona.

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.

Ngo-1798 kwakuyilapho umphikukristu womgunyathi abulawa khona ngemva kokuba esenike ubufakazi bakhe bobusathane beminyaka emithathu nengxenye yesiprofetho, eyaqala ngokunikwa kwakhe amandla ngonyaka ka-538, okwandulelwa yiminyaka engamashumi amathathu yokulungiselela eyaqala ngonyaka ka-508. Lokho kwakuyisifaniso sobusathane esingumgunyathi seminyaka engamashumi amathathu yokulungiselela kukaKristu eyaqala ekuzalweni Kwakhe, eyaphela ekunikweni Kwakhe amandla, ngesikhathi ebhapathizwa, futhi ngemva kwalokho Wanikeza ubufakazi Bakhe iminyaka emithathu nengxenye engokoqobo waze wafinyelela lapho iWundlu elahlatshwa kusukela ekusekelweni kwezwe labethelwa khona. Khona-ke kwagcwaliseka isithembiso Sakhe sokuthi, lapho ithempeli selibhujisiwe, Wayeyolivusa ngezinsuku ezintathu.

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.

Yena wayeyoba nguyena oyovusa ithempeli lomzimba waKhe, ngoba kwakungamandla obuNkulunkulu baKhe awafeza ukuvuka kwabafileyo, ngoba ubuNkulunkulu baKhe abuzange bufe ekubethelweni, kwafa ubuntu baKhe esiphambanweni, ngoba akunakwenzeka ukuba uNkulunkulu 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.

> “‘Mina ngingukuvuka, nokuphila’ (Johane 11:25). Lowo owayethe, ‘Ngibeka phansi ukuphila kwami, ukuze ngikuthathe futhi’ (Johane 10:17), waphuma ethuneni waya ekuphileni okwakukuye Yena ngokwakhe. Ubuntu bafa; ubuNkulunkulu abufanga. EbuNkulunkulwini bakhe, uKristu wayenamandla okwephula izibopho zokufa. Uyamemezela ukuthi unokuphila kuye ngokwakhe ukuze aphilise lowo amthandayo.” 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.

Ngo-1798, ithempeli lomuntu, ibutho “lombuso wasenyakatho”, lafika esiphethweni, ngoba njengophawu lwemvelo ephansi, lalingeke liguqulwe kuze kube ukuvuka kwabafileyo ekufikeni kwesibili. Nokho, lakhomba isisekelo seminyaka engamashumi amane nesithupha lapho uKristu avusa khona ithempeli elalingaguqulwa, elalimelwe ngumbuso waseningizimu, owawuwuphawu lwamandla aphakeme engqondo, aguqulwa ngaso leso sikhathi lapho isoni silungisiswa.

> “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 kwesisekelo uKristu uqobo ayesibekile, abaphostoli bakha ibandla likaNkulunkulu. EmiBhalweni umfanekiso wokwakhiwa kwethempeli uvame ukusetshenziswa ukufanekisa ukwakhiwa kwebandla. UZakariya ubhekisa kuKristu njengeHlumela elizakha ithempeli leNkosi. Ukhuluma ngabeZizwe njengabasizayo emsebenzini: ‘Abakude bayofika, bakhe ethempelini leNkosi;’ futhi u-Isaya umemezela ukuthi, ‘Amadodana abezizwe ayakwakha izindonga zakho.’ Zakariya 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.

> “Ebhalela ngokwakhiwa kwaleli thempeli, uPetru uthi, ‘Eniza kuye, njengetshe eliphilayo, elaliwa impela ngabantu, kodwa elikhethwe nguNkulunkulu, neliyigugu, nani futhi, njengamatshe aphilayo, niyakhiwa nibe yindlu yomoya, ubupristi obungcwele, ukuba ninikele imihlatshelo yomoya, eyamukelekayo kuNkulunkulu ngoJesu Kristu.’ 1 Petru 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.

> “Esiqiwini sezwe lamaJuda nabezizwe abaphostoli basebenza, bekhipha amatshe ukuba abekwe phezu kwesisekelo. Encwadini yakhe eya kwabakholwayo base-Efesu, uPawulu wathi, ‘Ngakho-ke aniseyibona abasezizweni nabafokazi, kodwa ningabakithi kanye nabangcwele, ningabendlu kaNkulunkulu; futhi nakhiwe phezu kwesisekelo sabaphostoli nabaprofethi, uJesu Kristu uqobo enguTshe Legumbi Eliyinhloko; okuthi kuye sonke isakhiwo, sihlanganiswe kahle ndawonye, sikhule sibe yithempeli elingcwele eNkosini: okuthi kuye nani nakhiwa ndawonye nibe yindawo yokuhlala kaNkulunkulu ngoMoya.’ Efesu 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.

> “Futhi kumaKorinte wabhala wathi: ‘Ngokomusa kaNkulunkulu engiwuphiweyo, njengomakhi ohlakaniphileyo omkhulu, ngibekile isisekelo, omunye akhe phezu kwaso. Kodwa yilowo nalowo makaqaphele ukuthi wakha kanjani phezu kwaso. Ngokuba akakho umuntu ongabeka esinye isisekelo ngaphandle kwaleso esesibekiwe, okuyiJesu Kristu. Manje uma umuntu akha phezu kwalesi sisekelo ngegolide, ngesiliva, ngamatshe ayigugu, ngokhuni, ngotshani, ngezibi zotshani; umsebenzi walowo nalowo uyakubonakaliswa; ngokuba usuku luyakuwuveza, ngoba luyakwambulwa ngomlilo; nomlilo uyakuvivinya umsebenzi walowo nalowo ukuthi unjani.’ 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.

> “Abaphostoli bakha phezu kwesisekelo esiqinileyo, okuyiDwala laphakade. Kulesi sisekelo baletha amatshe abawakhwenga ezweni. Abakhi abazange basebenze ngaphandle kwezithiyo. Umsebenzi wabo wenziwa waba nzima kakhulu ukuphikiswa yizitha zikaKristu. Kwadingeka balwe nobandlululo benkolo, nokucwasa, nenzondo yalabo ababakha phezu kwesisekelo samanga. Abaningi ababekhandleka njengabakhi bebandla babengafaniswa nabakhi bodonga ngezinsuku zikaNehemiya, okubhalwe ngabo ukuthi: ‘Abakha odongeni, nabathwala imithwalo, kanye nalabo abalayishayo, yilowo nalowo ngesinye sezandla zakhe wayesebenza emsebenzini, kanti ngesinye isandla ephethe isikhali.’ Nehemiya 4:17.” Izenzo ZabaPhostoli, 595, 596.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “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 komuntu kwagcwalisa izulu lonke ngosizi. Umhlaba uNkulunkulu ayewenzile wonakaliswa yisiqalekiso sesono futhi wahlalwa yizidalwa ezazibekelwe usizi nokufa. Kwakungabonakali ndlela yokuphunyuka kulabo ababephule umthetho. Izingelosi zayeka izingoma zazo zokudumisa. Kuyo yonke imizi yasezulwini kwakukhona ukulila ngenxa yencithakalo isono esasiyibangele.

> “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.

> “INdodana kaNkulunkulu, uMlawuli wenkazimulo yasezulwini, yathintwa isihawu ngenxa yesintu esiwile. Inhliziyo yaYo yanyakaziswa ukuzwelana okungenamkhawulo njengoba usizi lwezwe elilahlekileyo lukhuphuka phambi kwaYo. Kodwa uthando lobuNkulunkulu lwase luhlele icebo umuntu angahlengwa ngalo. Umthetho kaNkulunkulu owephuliweyo wawufuna ukuphila kwesoni. Kuyo yonke indalo yonke kwakukhona oyedwa kuphela owayengakwazi, egameni lomuntu, ukwanelisa izimfuno zawo. Njengoba umthetho wobuNkulunkulu ungcwele njengoNkulunkulu uqobo, kwakungumuntu oyedwa kuphela olingana noNkulunkulu owayengenza ukubuyisana ngenxa yokwephulwa kwawo. Akekho ngaphandle kukaKristu owayengahlenga umuntu owileyo esiqalekisweni somthetho futhi ambuyisele futhi ekuvumelaneni neZulu. UKristu wayeyothwala phezu kwaKhe icala nehlazo lesono—isono esicasula kangaka kuNkulunkulu ongcwele kangangokuthi kwakufanele sehlukanise uYise neNdodana yaKhe. UKristu wayeyokwehlela ekujuleni kosizi ukuze asindise isintu esonakele.”

> “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 kukaYise wanxusa ngenxa yesoni, kuyilapho ibandla lasezulwini lilindele umphumela ngokushisekela okukhulu okungenakuchazwa ngamazwi. Kwaphela isikhathi eside lokho kukhulumana okuyimfihlakalo—‘iseluleko sokuthula’ (Zakariya 6:13) ngenxa yamadodana abantu awileyo. Icebo losindiso lase limisiwe ngaphambi kokudalwa komhlaba; ngokuba uKristu ‘uyiWundlu elahlatshwa kusukela ekusekelweni kwezwe’ (IsAmbulo 13:8); nokho kwaba ngumzabalazo, ngisho nakuNkosi yendawo yonke, ukunikela iNdodana yaYo ukuba ife ngenxa yesizwe esinecala. Kodwa ‘uNkulunkulu walithanda izwe kangaka, waze wanikela ngeNdodana yaKhe ezelwe yodwa, ukuze yilowo nalowo okholwa yiYo angabhubhi, kodwa abe nokuphila okuphakade.’ Johane 3:16. O, imfihlakalo yokuhlengwa! uthando lukaNkulunkulu ngezwe elalingamthandi! Ngubani ongazi ukujula kwalolo thando ‘oludlula ukwazi’? Kuzo zonke izinkathi ezingapheli izingqondo ezingafi, zizama ukuqonda imfihlakalo yalolo thando olungenakuqondakala, ziyomangala futhi zikhuleke.”

> “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.

> “UNkulunkulu kwakumelwe abonakaliswe kuKristu, ‘ebuyisa izwe ukuba lihlangane Naye.’ 2 Korinte 5:19. Umuntu wayesewehliswe isono kangangokuba kwakungenakwenzeka ukuba yena, ngokwakhe, afike ekuvumelaneni naYe onemvelo eyubumsulwa nobuhle. Kodwa uKristu, ngemva kokuhlenga umuntu ekulahlweni ngumthetho, wayengadlulisela amandla obuNkulunkulu ukuba ahlangane nomzamo womuntu. Ngaleyo ndlela, ngokuphendukela kuNkulunkulu nangokukholwa kuKristu, abantwana baka-Adamu abawileyo babengaphinde babe ‘abantwana bakaNkulunkulu.’ 1 Johane 3:2.” Patriarchs and Prophets, 63, 64.

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